Vishnu Sahasranama Stotra 47 with Audio
from Anushasana Parva of Mahabharatha
Based on Poojya Bannanje Govidacharya's Discourse in Kannada

437) Anirviṇṇaḥ - ಅನಿರ್ವಿಣ್ಣಃ

‘Nirviṇṇa - ನಿರ್ವಿಣ್ಣ’ means someone who feels it is enough, or who says "no more," and loses interest. But Bhagavān is Anirviṇṇa — never disinterested or weary. As said earlier, creation, sustenance, and dissolution have been happening from time without beginning and will continue infinitely. Bhagavān never loses interest in his actions; the thought of saying "enough of creating and destroying" or feeling defeated does not arise in him. Therefore, Bhagavān is Anirviṇṇaḥ.

*The name Anirviṇṇaḥ can also be broken down as:

A + nir + vit + ṇa = Anirviṇṇaḥ - ಅ+ನಿರ್+ವಿತ್+ಣ: = ಅನಿರ್ವಿಣ್ಣಃ

·         ‘nir’ means without destruction,

·         ‘vit’ means knowledge,

·         ‘ṇa’ means fruit or bliss.*

So, Anirviṇṇaḥ means the one who is decisive, full of certainty, the continuous stream of knowledge-bliss, the embodiment of bliss (phala-rūpa), and the one signified by the syllable ‘A’ — which denotes Bhagavān.

Hence, he is eternally complete and the mine of knowledge and bliss.

438) Sthaviṣṭhaḥ - ಸ್ಥವಿಷ್ಠಃ

‘Sthavira - ಸ್ಥವಿರ’ means ‘old’ or ‘aged’. Sthaviṣṭha would then literally mean “older than the oldest”! But here, Bhagavān is not just an old person — he is the ancient one, older than the oldest. Therefore, he is called Sthaviṣṭhaḥ.

Even Chaturmukha Brahma, who is considered the grandfather of the entire universe, is described as the son of Bhagavān — making Bhagavān the ancestor of even the eldest. The one who exists before creation, during existence, and after dissolution — that eternal being is Bhagavān, who is called Sthaviṣṭhaḥ.

If we look at this name through the lens of Bhagavān’s different divine plays (līlās), the name Sthaviṣṭhaḥ opens up different meanings in different dimensions.

‘Stha - ಸ್ಥ’ means one who is present or settled; ‘viṣṭha - ವಿಷ್ಠ’ means one who is specially or distinctly established. This refers to Bhagavān’s vibhūti — his divine manifestations.

Bhagavān resides in all plants, animals, and living beings. However, in some beings, his presence is expressed in a particularly distinct and exalted way.

For example:

·         Among trees, the aśvattha (peepal) tree is considered most sacred — because it emits the highest amount of life-giving oxygen.

·         Among birds, the peacock is considered the best — renowned for its beauty and distinctive dance.

Thus, while Bhagavān dwells in all creatures, in some he manifests in a uniquely special way. For such a Lord, Sthaviṣṭhaḥ is a perfectly apt name.

439) Bhūḥ (Abhūḥ) - ಭೂಃ (ಅಭೂಃ)

This name can be interpreted in two forms: Bhūḥ or Abhūḥ. It is one of the most important names of Bhagavān. Why? Because the first name of Bhagavān is the sacred syllable Om (ॐ), which consists of three letters: A, U, and M.

Then come the three sacred Vyāhṛtis - ವ್ಯಾಹೃತಿ — Bhūḥ, Bhuvaḥ, Suvaḥ — which are uttered before the Gāyatrī mantra, which itself consists of three lines:

"tat savitur vareṇyaṃ bhargo devasya dhīmahi dhiyo yo naḥ pracodayāt".

ತತ್ಸವಿತುರ್ವರೇಣ್ಯಂ ಭರ್ಗೋ ದೇವಸ್ಯ ಧೀಮಹಿ ಧಿಯೋ ಯೋನಃ ಪ್ರಚೋದಯಾತ್

The first letter of Om, the ‘A’ kāra, is elaborated through the meaning of Bhūḥ.

“Bhavati iti Bhūḥ - 'ಭವತೀತಿ ಭೂಃ” – That which exists completely, that which possesses definite existence is Bhūḥ.

Bhagavān, who is manifest everywhere, is the source of all inspiration.

He is the underlying force behind all activities — glowing from within and inspiring everyone — the indwelling power of all.

Bhūḥ also refers to the divine who resides in the deity that governs Bhūmi (earth) and who ensures that all things are conducted according to order and law.

Now to the second meaning:

Bhagavān never takes birth — "na bhavati" — and is beyond all becoming.

He is the Supremely Exalted One who was never born, hence called Abhūḥ.

"Abhūḥ" also means “that which transcends existence” — the one who exists beyond time, space, and form.

440) Dharmayūpaḥ - ಧರ್ಮಯೂಪಃ

To fully understand this name, we first need to understand the meaning of the word ‘Yūpa - ಯೂಪ’.

In ancient times, Kṣatriyas (warriors who protected the land) were non-vegetarians. According to tradition and scriptural injunctions, one must offer to God whatever one consumes. Therefore, the Kṣatriyas would offer the animal (which was their food) as a sacrifice (bali) in a Yajña (sacrificial ritual) to the deity before consuming it.

The pillar or post to which the animal was tied before the offering was called a ‘Yūpa - ಯೂಪ’, and the act of tying was known as ‘Ālimbana - ಆಲಿಂಬನ’.

Offering an animal in a Yajña was not considered violence, but was viewed by the scriptures as an act of Dharma.

Bhagavān is called Dharmayūpaḥ - ಧರ್ಮಯೂಪಃ because he sits enthroned in the Yūpa as the embodiment of Dharma, accepting the offerings of the Yajña and standing firm as the pillar of Dharma itself.

In another interpretation, ‘Dharma-yūgala - ಧರ್ಮಯೂಗಳು’ refers to those who are united with Dharma (the righteous ones).

Bhagavān is the protector (pāhi - ಪಾಹಿ) of these Dharma-yūgalas. Therefore, he is called Dharmayūpaḥ - ಧರ್ಮಯೂಪಃ — the one who supports, receives, and upholds Dharma in every form.

441) Mahāmakhaḥ - ಮಹಾಮಖಃ

The word ‘Makha - ಮಖಃ’ means Yajña (sacrifice), success, wealth, and similar auspicious things.

Whosoever is the cause of greatness in all Yajñas, all success, and all wealth — that being is called Mahāmakhaḥ.

It is because of Bhagavān that a Makha (Yajña) becomes great.

He is the foundation of all Yajñas, and the glorious treasure of the entire universe.

Thus, Bhagavān is Mahāmakhaḥ — the one who makes all offerings, all successes, and all wealth truly great by his presence and essence.

442) Nakṣatranemiḥ - ನಕ್ಷತ್ರನೇಮಿಃ

When we hear the word Nakṣatra, we immediately think of the vast and wondrous realm of countless stars, located light-years away in the sky.

Bhagavān is called Nakṣatranemiḥ because he is the central axis (nemi) — the foundation and support — of this stellar system.

The word ‘Kṣatra - ಕ್ಷತ್ರ’ refers to those who protect and rule over the wounded or the vulnerable (for example, Kṣatriyas).

Nakṣatras, in this context, refer to those celestial entities that are not under anyone’s control except Bhagavān’s.

Bhagavān alone is the sovereign of the universe, and to the devotees who believe in him as the only supreme ruler,

he is the axis of assurance, the one who holds the cosmic order in place.

Thus, Bhagavān is Nakṣatranemiḥ - ನಕ್ಷತ್ರನೇಮಿಃ — the hub and controller of the stars and all they represent.

443) Nakṣatrī - ನಕ್ಷತ್ರೀ

Bhagavān is called Nakṣatrī because he dwells as the presiding deity within the Moon (Chandra), who is the lord of the 27 Nakṣatras (constellations) and the consort of their ruling goddesses.

Within the deity who presides over the Moon’s realm (Śītāṁśu-maṇḍala-gata - ಶೀತಾಂಶು ಮಂಡಲಗತ, i.e., residing in the cool-rayed lunar sphere), Bhagavān is present in the form of Dhanvantari, the divine healer.

Bhagavān is the one who has created the countless stars (Nakṣatras) and who governs them all with order and precision.

Hence, he is known as Nakṣatrī — the master and indweller of all celestial constellations.

444) Kṣamaḥ - ಕ್ಷಮಃ

“Kṣamate iti Kṣamaḥ - ಕ್ಷಮತೇ ಇತಿ ಕ್ಷಮಃ” – He who forgives everything is Kṣamaḥ.

Kṣamā (forgiveness) means the unwavering power of endurance — the ability to withstand even the opposition of adversaries without defeat. It is not weakness, but supreme inner strength.

We find many examples of Bhagavān’s quality of Kṣamā in his divine līlās (incarnations and deeds).

The Rāma Avatāra is itself a complete embodiment of forgiveness, patience, and forbearance.

Consider these illustrations of his forgiving nature:

·         When the Sanaka sages, out of anger, cursed Jaya and Vijaya (the dutiful gatekeepers of Vaikuṇṭha), it was Bhagavān who gently received and responded to the situation.

·         When Sage Bhṛgu, in anger, kicked Bhagavān on the chest, the Lord responded with humility and grace, not with retaliation.

Such are the supreme examples of Bhagavān’s quality of Kṣamā - ಕ್ಷಮಃ.

If Bhagavān were not forgiving, it would be impossible for us to move forward from the burden of our sins.

In just one lifetime, we accumulate enough sin for ten future births.

Yet, out of compassion, he forgives us, wipes away our sins, and leads us toward the path of liberation.

Thus, Bhagavān is Kṣamaḥ — the eternally forgiving one.

445) Kṣāmaḥ - ಕ್ಷಾಮಃ

Bhagavān, who forgives everything and shows the path to liberation, sometimes appears to leave us without even food — and thus may seem like Kṣāmaḥ, one who causes deprivation.

But this too is his divine method of removing ignorance.

The name Kṣāmaḥ can be broken down as:

Kṣa + Ama - ಕ್ಷ+ಅಮ

·         Kṣa means to destroy or eliminate,

·         Ama means ignorance (ajñāna).

So, Kṣāmaḥ is he who destroys ignorance.

In the difficulties that Bhagavān gives, there is extraordinary compassion hidden.

Through the removal of ignorance, he leads us toward maturity in knowledge (jñāna-pakvatā - ಜ್ಞಾನ ಪಕ್ವತೆಯತ್ತ).

Thus, Bhagavān is Kṣāmaḥ — the compassionate one who destroys ignorance, even through suffering, to guide us toward truth and liberation.

446) Samīhanaḥ - ಸಮೀಹನಃ

The word ‘Samīha - ಸಮೀಹ’ means a perfect, appropriate, or well-suited action.

Bhagavān is Samīhanaḥ because every single action of his is 100% perfect — flawless in intention, execution, and outcome.

There is no imperfection in his creation.

But we are not perfect — it is we who fall short.

Yet, Bhagavān guides us according to our worthiness, our capacity, and our readiness.

Whatever he does for us, he does for our ultimate good — even if we do not understand it at the time.

Thus, Bhagavān is Samīhanaḥ — the one whose actions are always just right, always purposeful, and always for the highest good of all.