Vishnu Sahasranama Stotra 51 with Audio
from Anushasana Parva of Mahabharatha
Based on Poojya Bannanje Govidacharya's Discourse in Kannada

477) Dharmagup - ಧರ್ಮಗುಪ್

Dharmagup means “the one who protects Dharma.” Here, “gup” signifies protection or preservation. As stated in the Bhagavad Gita:

Yadā yadā hi dharmasya glānir bhavati Bhārata,

Abhyutthānam adharmasya tadātmānaṁ sṛjāmyaham (Chapter 4, Verse 7)

Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām,

Dharma-saṁsthāpanārthāya sambhavāmi yuge yuge (Chapter 4, Verse 8)

ಯದಾಯದಾ ಹಿ ಧರ್ಮಸ್ಯ ಗ್ಲಾನಿರ್ಭವತಿ ಭಾರತ |

ಅಭ್ಯುತ್ಥಾನಮಧರ್ಮಸ್ಯ ತದಾssತ್ಮಾನಾಂ ಸೃಜಾಮ್ಯಹಮ್ | (ಅ 4- ಶ್ಲೋ 7)

ಪರಿತ್ರಾಣಾಯ ಸಾಧೂನಾಂ ವಿನಾಶಾಯಚ ದುಷ್ಕೃತಾಮ್ |                      

ಧರ್ಮಸಂಸ್ಥಾಪನಾರ್ಥಾಯ ಸಂಭವಾಮಿ ಯುಗೇಯುಗೇ||     (ಅ 4- ಶ್ಲೋ 8)

The essence of these verses is embedded in the divine name Dharmagup — the Lord incarnates whenever there is a decline in righteousness (Dharma) and a rise in unrighteousness (Adharma), to protect the virtuous and destroy the wicked, and most importantly, to restore Dharma.

This role of protecting Dharma is evident across all His incarnations. In Matsyāvatāra, He protected the Vedas and rescued the righteous from demonic forces that had captured them. In Kūrmāvatāra, when the gods themselves had become careless about Dharma and were defeated, He appeared as a tortoise to support the churning of the ocean, an act central to restoring balance.

As Vyāsa, He composed the eighteen Purāṇas, Brahmasūtras, and the Mahābhārata — all intended to uphold and preserve Dharma.

Thus, Bhagavān is Dharmagup, the eternal guardian and preserver of righteousness.

478) Dharmakṛt - ಧರ್ಮಕೃತ್

Dharmakṛt means “the one who establishes or creates Dharma.”

In one sense, Dharma refers to the righteous path — the way we ought to live. As the originator of this path, the one who defines and establishes righteous conduct is called Dharmakṛt.

In another, deeper sense, Dharma also means the intrinsic nature or unique function of a thing. For example:

·         The Dharma of the eye is to see,

·         The Dharma of the ear is to hear,

·         The Dharma of the tongue is to taste.

Thus, the Lord who has instilled a distinct nature and purpose in every organ and object in creation — assigning to each its natural function — is called Dharmakṛt, the divine originator of all true order and essence.

479) Dharmī - ಧರ್ಮೀ

Dharmī means “the embodiment and supporter of Dharma.”

The Lord is the very foundation and source of all auspicious and righteous principles (śubha dharmas). He is the supreme power behind Dharma and the ultimate master of all divine forces that uphold and sustain the universe. Thus, Dharmī refers to the Lord as the abode of all righteousness and the sovereign over the deities who uphold cosmic order.

480) Sat - ಸತ್

In spiritual tradition, the Lord is worshipped as Sat-Chit-Ānanda — Existence, Consciousness, and Bliss.

Here, Sat means “that which is real or manifest.” It signifies that the Lord is the ultimate reality — definite, perfect, and without any defect. He is the embodiment of pure existence and the eternal, faultless form of knowledge and bliss.

481) Asat - ಅಸತ್

Asat means “the unmanifest” — that which is not visible or perceivable to the physical eyes.

The Lord, in His subtle form, is Avyakta Mūrti — the unmanifested one. He cannot be seen with the external eye; instead, one must strive to perceive Him with the inner eye of wisdom and devotion. Thus, Asat refers to the Lord in His invisible, transcendental aspect.

482) Kṣaram - ಕ್ಷರಮ್

Kṣaram means “the master of all that is perishable” — the one who has control over death and decay.

In another sense, kṣaraṇa refers to the act of constantly granting what is desired. The Lord, who dwells within all beings and continuously bestows joy and fulfillment, is called Kṣaram — the one who governs mortality and graciously provides according to the needs of all.

83) Akṣaram

Akṣaram means “the imperishable one.”

·         Na kṣarati iti Akṣaram ('ನ-ಕ್ಷರತಿ ಅಕ್ಷರಮ್) — the one who never perishes; eternal and indestructible.

·         Aśnute iti Akṣaram ('ಅಷ್ಣುತೇ  ಇತಿ ಅಕ್ಷರಮ್) — the one who is present everywhere; all-pervading.

·         Adhikam kṣarati iti Akṣaram ('ಅಧಿಕಮ್ ಕ್ಷರತಿ ಅಕ್ಷರಮ್) — the one who grants more than what anyone else can; the all-powerful giver of blessings.

·         Akṣa + ra ('ಅಕ್ಷ+ರ) — the one who delights in all syllables (letters), meaning the Lord who resides in the essence of all speech, mantras, and scriptures.

Thus, Akṣaram is a name rich with layered meanings, pointing to the Lord’s eternal, all-pervading, generous, and sacred nature.

484) Avijñātā - ಅವಿಜ್ಞಾತಾ

Avijñātā means “the unknowable one.”

Here, ‘A’ kāra refers to the Supreme — the Lord who alone truly knows His own nature. He is beyond the understanding of all beings, distinct from the entire world of sentient and insentient creation. Thus, Avijñātā is the Lord who cannot be fully comprehended by anyone except Himself — the one who is beyond all worldly knowledge and perception.

485) Sahasrāṁśuḥ - ಸಹಸ್ರಾಂಶುಃ

Sahasrāṁśuḥ means “the one with a thousand rays.”

The Lord radiates countless rays of knowledge and light, pervading the universe. Just as He is present in the rays of the sun, nourishing the world with life energy, He illuminates the minds of beings with the rays of wisdom.

The word aṁśu also means “a part” or “a ray.” If the Lord is like an infinite ocean, individual souls are like tiny drops — each one a reflection of Him. He is the original source, and millions of reflections shine forth from Him. Thus, Sahasrāṁśuḥ is the one who beams with countless rays, sustaining and enlightening the cosmos.

486) Vidhātā - ವಿಧಾತಾ

Vidhātā means “the divine ordainer” — the one who establishes, sustains, and governs all.

The Lord is a unique and extraordinary sustaining power. He exists both within us and around us, supporting, nourishing, and upholding our existence. His divine force protects not only in worldly life but also guides and safeguards the soul on the path to liberation. Thus, Vidhātā is the supreme sustainer and protector in both samsāra (worldly life) and mokṣa (liberation).

487) Kṛtalakṣaṇaḥ - ಕೃತಲಕ್ಷಣಃ

Kṛtalakṣaṇaḥ means “the one who has created all distinctive characteristics.”

Lakṣaṇa refers to identifying features — such as form, qualities, and names. Though all humans may appear similar, not even two things in this world are completely identical. The Lord resides within each being in a unique form. He has given every living being a distinct shape, and to every object, its own natural properties.

As a result, each individual has a unique nature. No two people can share the exact same temperament. The Lord, who has crafted this infinite variety of forms and characteristics with precision and purpose, is called Kṛtalakṣaṇaḥ — the creator of all marks, traits, and distinctions in creation.