अजः सर्वेश्वरः सिद्धः सिद्धिः सर्वादिरच्युतः ।

वृषाकपिरमेयात्मा सर्वयोगविनिःसृतः ॥११॥

 

ajah sarvesvarah siddhah siddhih sarvādir achyutah

vrishākapir ameyātmā sarva-yoga-vinihsritah.

 

 95. Ajah: Eternal. The One who is unborn. 

 

Refer Gita 4:6

 

ajo pi sann avyayaātmā bhūtānām iswaro pi san

prakritim svām adhishthāya sambhavāmy ātmā-māyayā

 

Although being unborn, imperishable and immutable, the Lord of all living entities; yet I manifest in this world in My original transcendental form by My internal potential energy.

 

Brihadaranyakopanishad Munikandam 4-4-24

 

This indeed is the great, the unborn Self, the strong, the giver of wealth. He who knows this obtains wealth.

 

The Rig Veda 1-81-5

 

आ पप्रौ पार्थिवं रजो बद्बधे रोचना दिवि | 
न तवावानिन्द्र कश्चन न जातो न जनिष्यते.अति विश्वं ववक्षिथ || 

 

ā paprau pārthivam rajo badbadhe rocanā divi | 
na tvāvānindra kaścana na jāto na janishyate.ati viśvam vavakshitha || 

 

He was neither born nor is He going to be born.

 

Also refer Mahabharatam Sānti parvam 342-14.

 

96. Sarvesvarah: The Lord of everything, including gods. 

 

Refer Brihadaranyakopanishad  munikandam 4-4-22

 

He is the Lord of all, the king of all things, the protector of all things.

 

(Also refer Nāmams 20 and 36 we discussed – Sarva and Iswara).

 

97. Siddhah:  The One who has siddhih. The One who is famous. We are discussing siddhih as the next nāmam.

 

98. Siddhih: The One who aspires something and achieves it can be called siddhih. Usually it refers to the most glorious achievement, the Moksha. Moksha is the ultimate union with God, so siddhih also denotes God. Siddhih also means the ultimate knowledge.

 

99. Sarvaadih: The One who is the very beginning (aadi) of all.

 

Refer Gita 10:32

 

Sargānām ādir antaś ca madhyam caivāham arjuna
adhyātmavidyā vidyānām vādah pravadatām aham

 

I alone am the beginning, the maintainer, and the end of all creation, O Arjuna. Of knowledge I am spiritual knowledge and of arguments I am the logic.  

 

Gita 10:39

 

yac cāpi sarvabhūtānām bījam tad aham arjuna
na tad asti vinā yat syān mayā bhūtam carācaram

 

O Arjuna, and whatever is the ultimate cause of all living entities, I am that also; there is nothing which is moving or still, in all of creation that exists without Me.

 

100. Achyutah: Chyutah means fallen. Achyutah is the One who has no fall or ruin. Also the One who saves devotees from ruin.  Refer Mahanarayanopanishad 13-3.

 

101. Vrishākapih: There are many explanations to this nāmam. The most important ones are:

 

1) He who fixes the world to Dharma. Vrisha means removes or detaches and Kapih means move, change etc. The One who detaches evil from dharma.

 

2) Vrisha also means ox. In the Puranas ox represents dharma. In Bhagavata purana king Pareekshith sees dharma as an ox standing on one foot. Kapih also means Varaha – the One who lifts Earth.

 

3) Vrisha means Indra. Explained thus Vrishākapih means Indra obeys Bhagavan like a monkey.

 

4) Vrishākapih also means Surya, Siva, Agni etc. 

 

Refer Rig Veda 10-86-21

 

पुनरेहि वर्षाकपे सुविता कल्पयावहै | 
य एषस्वप्ननंशनो.अस्तमेषि पथ पुनर्विश्वस्मादिन्द्रौत्तरः || 

 

punarehi vrishākape suvitā kalpayāvahai | 
ya eshasvapnanamśano.astameshi patha punarviśvasmādindrauttarah || 

 

Turn thee again Vrishākapi: we twain will bring thee happiness.
Thou goest homeward on thy way along this path which leads to sleep. Supreme is Indra over all.

 

102. Ameyātmā: The One who can’t be measured with the intellect, the One who possesses immeasurable atman.

 

103. Sarva-yoga-vinihsritah:  The One who is free of attachment or yoga. (We have discussed yoga as the 18th nāmam).  Chapter 9 of the Gita discusses this in detail. This means the One who can be reached by the help of yoga sastras. This also means the One who can’t be attained by the help of yoga sastras.

सुरेशः शरणं शर्म विश्वरेताः प्रजाभवः ।
अहः संवत्सरो व्यालः प्रत्ययः सर्वदर्शनः ॥१०॥

suresah saranam sarma visva-retaah prajaa-bhavah

ahah samvatsaro vyaalah pratyayah sarvadarsanah.

 

85. Suresah: The God of gods, the Lord (Eesa) of the Suras. Suras are the gods or devas in Heaven. The word Sura means the one capable of blessing devotees with a realization of their desires, the bright one, the prosperous one etc. Sura also means the Sun.

 

86. Saranam: The Refuge of everyone. The One who saves and protects. 

 

Refer Gita 18:65

 

manmanā bhava madbhakto madyājī mām namaskuru
mām evaishyasi satyam te pratijāne priyosi me

 

Just think of Me, be my devotee, worship Me, offer obeisance unto me; surely you will come to Me, I promise this in truth to you being dear to Me.

 

Gita 18:66

 

sarvadharmān parityajya mām ekam śaranam vraja
aham tvām sarvapāpebhyo mokshayishyāmi mā śucah

 

Renouncing all ideas of righteousness, surrender unto Me exclusively; I will deliver you from all sinful reactions, do not despair.

 

87. Sarma: Happiness, bliss that is beyond the mind. The One who gives happiness. The One who destroys inauspiciousness. Sarma also means the One who blesses.

 

88. Visvaretaah: Retas means ‘seed.’ Viswaretaah means the seed from which the universe emerged.

 

Refer Gita 10:39

 

yac cāpi sarvabhūtānām bījam tad aham arjuna
na tad asti vinā yat syān mayā bhūtam carācaram

 

O Arjuna, and whatever is the ultimate cause of all living entities, I am that also; there is nothing which is moving or still, in all of creation that exists without Me.

 

Gita 14:4

 

sarvayonishu kaunteya mūrtayah sambhavanti yāh
tāsām brahma mahad yonir aham bījapradah pitā  

 

O Son of Kunti, whatever form is manifested from all the wombs of every species; the entire expansive material energy is their womb and I am the seed-giving father.

 

89. Prajaabhavah: From whom all living creatures spring forth. Also check the 69th nama Prajapati.

 

Refer Gita 9:17

 

pitāham asya jagato mātā dhātā pitāmahah
vedyam pavitram omkāra rk sāma yajur eva ca

 

I am the father of this Universe, the mother, grandfather, the progenitor, the essence to be known, the purifying divine sound vibration Om, also the Rig Veda, the Sāma Veda and the Yajur Veda.

 

Gita 10:6

 

maharshayah sapta pūrve catvāro manavas tathā
madbhāvā mānasā jātā yeshām loka imāh prajāh.

 

The seven great sages (Marici, Atri, Angiras, Pulastya, Pulaha, Kratu, Vasishta) in earlier ages, also the four Manus (Svayambhuva, Svarochisa, Raivata, Uttama) all manifested from mental impulses originating from Me; populated all existing progeny in the material Universes.

 

90. Ahah: The One who exists in the form of Ahassu. Ahassu has got two meanings,

the 24-hour-day or the 12-hour-day time. Days are the measuring means to estimate time. Defined thus Ahah means the One who is time, or the One who manifests as time.

 

91. Samvatsarah: The period of twelve months, the time of 360 Ahassu. The seasons or ritus live in it, so it is called samvatsara. This also describes Bhagavan as the One who manifests as time.

 

92. Vyaalah: The One who is unapproachable to those who have no devotion. Vyaala also means serpent. The One who is unapproachable like the Serpent.  Mundakopanishad says the brave can reach Bhagavan. Refer (1-6).

 

93. Pratyayah: There are many meanings like tune, under influence, pledge, the connecting word in language, and knowledge. The most accepted and widely used meaning is Knowledge Absolute.

 

94. Sarvadarsanah: The One who sees everything. Refer the Svetasvataropanishad 3-3. (Its eyes, faces, hands and feet are everywhere).

 

Refer Gita 13:4

 

tat kshetram yac ca yādrk ca yadvikāri yataś ca yat
sa ca yo yatprabhāvaś ca tat samāsena me śrnu

 

Hear in summary from me about that field of activities, also what kind of nature it possesses, what transformations it manifests; from whence it was born and from what and what its influence is.

On the first month of launching, this blog about the 1000 names of Maha Vishnu crossed the landmark of 1000 hits! We thank all the visitors for their interest. We also look forward to your feedback, queries and suggestions, which would inspire us. We wish you a Happy Navaratri!

 

Thanks once again,

 

Prabhath and Lekshmy. 

 ईश्वरो विक्रमी धन्वी मेधावी विक्रमः क्रमः ।
अनुत्तमो दुराधर्षः कृतज्ञः कृतिरात्मवान् ॥९॥

Iswaro vikramee dhanvee medhāvee vikramah kramah

anuttamo durādharshah kritajnah kritirātmavān.

 

74. Iswarah: The One who has Aiswaryam. Amarakosam defines Aiswaryam as the ability to be very small (anima), to be big (mahima), to be thin and light (laghima), to be solid and heavy (garima), the ability to take resolute decisions (ishitwam), to have power over anyone or anything (vashitwam), to achieve anything (prāpti) and the ability to reach anywhere (prakamyam or prakasyam: shining body). Iswaran is the combination of all these. We have already discussed this as Namam 36.

 

75. Vikramee: Valiant. Krama means the order of things, so Vikramee means the One who is not bound by order or the One who has sacred order. Krama also means foot steps. Vikramee can be the One who has ‘special foot steps.’ This term celebrates how Vishnu as Vāmana, measured with His tiny three steps, all the three worlds.

 

76. Dhanvee: The One who has Dhanus (bow) as weapon. Vishnu’s Divine Bow is called ‘Saarngam’ and he is also known as Sarangee. In the Sri Rama incarnation, Vishnu was constantly the wielder of the bow.

 

Refer Gita 10:31

 

pavanah pavatām asmi rāmah sastra-bhrtām aham
jhasānām makaras casmi srotasām asmi j­āhnavi

pavatam – of the swift moving; asmi – I am; pavanah – the wind;
sastra-bhrtam – of the wielders of weapons; aham – I am; rāmah – Rama;
jhasānām – of all fish; makarah – the shark; ca – and; asmi – I am;
srotasām – of flowing rivers; asmi – I am; j­āhnavi – the river Ganga.

 

Of the swift-moving I am the wind, of the wielders of weapons I am Rama,

of fishes I am the shark, and of flowing rivers I am the river Ganga.

In Vedanta, the mind is compared to the Bow. The One who gives power to act, and the One who has the mind as the bow is the Jivatma. Since Paramatma is not different from Jivatma, the One who has mind as the weapon is Vishnu.

 

77. Medhāvee: The most intelligent; One who is capable of remembering everything.  Saraswati, the Goddess of Learning and Knowledge, is described as the tongue of Vishnu.

 

Also refer Devimahatmyam 4th chapter.

 

78. Vikramah: The One who has sacred order. Vi also means bird. Thus Vikramah means the One who has Garuda as his Vāhanam (vehicle).

 

79. Kramah: Order of the Universe. This refers to the all-pervading aspect of Paramatma. This is also defined as the One who helps to overcome the ocean of worldliness (kramana means ‘to cross’).

 

80. Anuttamah: The greatness without comparison.

 

Refer Mahanarayanopanishad. 12-13

 

Gita 11:43

 

pitāsi lokasya carācarasya
tvam asya pūjyaś ca gurur garīyān
na tvatsamosty abhyadhikah kutonyo
loka-trayepy apratima-prabhāva

 

(he) apratima-prabhāva – O unparalleled glorious one; asya-lokasya – of the Universes; cara-acarasya – of moving and stationary beings; tvam asi – You are;  pitā – the father; pūjya – the object of worship; guruh – the preceptor; ca – and; garīyān – and even more venerable; api – certainly; na asti – there is nothing; tvat-samah – equal to You; loka-traye – in the three worlds; kutah – so how can there be; anya – anything; abhyadhika – superior.

 

O unparalleled glorious One, of the Universes of moving and stationary beings. You are the father, the object of worship, the preceptor and even more venerable; certainly
there is nothing equal to You in the three worlds, so how can there be anything superior.

 

81. Durādharshah: The One who can’t be easily approached, defeated or influenced. But in puranas, there are many instances where Bhagavan is approachable, influenced and even defeated by deep sadhana, dharma and bhakti of the devotees.

 

82. Kritajnah: He who knows everything that is done by all. This also means the One who knows the Kritayuga dharma.

 

83. Kritih: The One who is behind the consequence of actions. The dynamic aspect of Paramatma.

 

Also refer Gita 3:27

 

prakrteh kriyamānāni gunaih karmāni sarvasah
ahankāra- vimudhātmā kartāham iti manyate

prakrteh – of material nature; kriyamanani – being done; gunaih – by the gunas (qualities); karmani – actions; sarvasah – without exception; ahankara-vimudhātmā – the unrealized person confused by the false ego self; karta-aham – I am the doer; iti – thus; manyate – thinks.

All actions are being done by the gunas (qualities) of the material nature without exception. But the unrealized person confused by the false ego self thus thinks: “I am the doer.”

 

84. Aatmavān: The One who stays within himself.  The One who has atma (Self) within him.

 

Gita 6:6

 

bandhur ātmātmanas tasya yenātmaivātmanā jitah
anātmanas tu śatrutve vartetātmaiva śatruvat

 

yena-ātmānah – for the being who; jitah – has conquered; ātmā – the mind; tasya – that; ātmanā – being’s; ātma – mind; bandhu eva – is the best friend; tu – but; anātmana – for one whose mind is not controlled; ātma eva – that very mind; varteta – acts; śatrutve – as the worst; śatruvat – of enemies.

 

For the being who has conquered the mind, that being’s mind is the best of friends; but for one whose mind is not controlled, that very mind acts as the worst of enemies.

 

Kathopanishad 1-3-3

 

Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins.

ईशानः प्राणदः प्राणो ज्येष्ठः श्रेष्ठः प्रजापतिः ।

हिरण्यगर्भो भूगर्भो माधवो मधुसूदनः ॥८॥

 

Isānah prānadah prāno jyeshthah shreshthah prajāpatih;

Hiranya-garbho bhu-garbho mādhavo madhusudanah.

 

64. Isānah: The One who bestows prosperity. It has many other meanings like the abode of all prosperity, ruler and owner. This name is used mainly as the synonym of Lord Siva in Puranas.

 

65. Prānadah: The One who gives Prāna, life to everything. It also means the One who bestows Vayu, the life-giving force to the body. There are five types of Vayu or the vital air in the body that are together known as Prāna. They are Prāna, Apanan, Samanan, Vyanan and Udanan. The most important is the Vayu called Prāna. Prāna means the breath.

 

Also refer Taittiriya Upanishad (2- 7)  

 

“Who could then live, who could breath, if He be not everywhere.”

 

The syllable ‘da’ also means ‘to destroy.’ So Prānadah also means the One who destroys Prāna during pralaya.

 

66. Prāna: The One who gives life, or life itself. Though found in all Prānee (living beings), Prāna is the most difficult term to explain. It is the very essence of life. It is the vital force that animates life. Prāna gives life to the life-giving air itself.

 

Refer the following texts:

 

Prasnopanishad mainly discusses Prāna.

 

Prasnopanishad 2-5: This one (i.e. Prāna) burns as fire, this one is the sun, this one is cloud, this one is Indra and air, this one is the earth and food. This god is the gross and the subtle, as well as that which is nectar.

 

Brihadaranyakopanishad 1-5-10: Whatever is unknown is a form of the vital force, for the vital force is what is unknown. The vital force protects him (who knows this) by becoming that (which is unknown).

1-5-13

3-4-1

6-1-1

 

Chandogyopanishad

7-15-1

1-3-6

1-7-1

1-11-5

7-15-3

 

These two namams, Prānadah and Prāna, appear together again twice in the Sahasranāmam. Nāmams 320, 321 and 407, 408.

 

67. Jyeshthah: The oldest, the greatest.

 

68. Sreshthah: The most celebrated One. Refer Brahmasutram 2-4-8

 

69. Prajāpatih: The Lord and Creator of everything.

 

 Also refer Gita 14-4 and Mahanarayanopanishad 1-7, 1-18.

 

70. Hiranyagarbhah: The One who has a golden-hued egg in the womb or the One within the golden-hued egg. This is a method used by the great saints to explain the various stages of creation. Refer the Rig Veda 10-121. It is called the Hiranyagarbha sukta. The Upanishads elaborate that the Hiranyagarbha floated around in emptiness and the darkness of the non-existence, and then broke into two halves, which formed the Universe.

 

The Rig Veda 10-121-1:

   

हिरण्यगर्भः समवर्तताग्रे भूतस्य जातः पतिरेकासीत |
स दाधार पर्थिवीं दयामुतेमां कस्मै देवायहविषा विधेम ||

 

hiranyagharbhah samavartatāghre bhūtasya jātah patirekaāsīt |
sa dādhāra prthivīm dyāmutemām kasmai devāyahavishā vidhema || 

  

In the beginning rose Hiranyagarbha, born Only Lord of all created beings.
He fixed and holdeth up this earth and heaven. What God shall we adore with our oblation?

 

Also refer

Narayaneeyam Dasakam 5 slokam 9.

Mundakopanishad 2.2.9

 

71. Bhugarbhah: The One who carried Bhu, the Earth in his womb. Earth originated within the Viradswarupam (Cosmic Form) of Lord Vishnu and thus it means the One who contained the Earth in his body. Bhugarbha is the Cosmic Consciousness, which contains Earth.

 

72. Mādhavah: Spouse of Maha Lakshmi. The One who can be ultimately experienced through the practice of Madhu Vidya of the Brihadaranyakopanishad.  The magnificent statement can be summarised as thus. It tells us that everything is organically related to everything. When you touch anything, you are touching everything. If I touch a table, I am touching the sun at once. Nobody can understand the mystery behind this. Everything is vitally connected, not merely artificially related, so that when I see anything, I am seeing everything. When I speak to anyone, I am speaking to everybody. When I touch anything, I touch all things, and when I know one thing, I know everything.

 

This also means the One who can be reached in mauna, silence.

 

73. Madhusudanah: The One who destroyed the great demon Madhu. This name also means the One who likes Madhu Vidya. Madhu is Lord Siva, so it means the One who likes Siva. Madhu also means water. The One who rests in Yoganidra in water. Another meaning of madhu is honey. In Vedanta, all the acquired Karma is called the madhu. So Madhusudanah means the One who dissolves Karma. 

अग्राह्यः शाश्वतः कृष्णो लोहिताक्षः प्रतर्दनः ।

प्रभूतस्त्रिककुब्धाम पवित्रं मङ्गलं परम् ॥७॥

 

Agrāhyah sāsvatah krishno lohitākshah pratardanah;

Prabhutastrikakubdhāma pavitram mangalam param.

 

55. Agraahyah: That which can’t be perceived. The One who is beyond grasp. Taittiriya Upanishad says “where word withdraws along with the mind without reaching that,” that is Paramatma. Mundakopanishad says the brave can reach that. Though Bhagavan is beyond perception, he can be reached through deep devotion. But generally Bhagavan is imperceptible. Paramatma is the source of the perceptive power of the senses, but is beyond the limited ordinary perception. For example, you can’t directly look at your own eyes that give you vision.

 

56. Saasvatah: Eternal. This name refers to the changeless, endless and formless aspect of Paramatma. Also refer Gita Chapter 2-20. This is repeated with slight changes in Kathopanishad 2.18.

 

57. Krishna: This is the most popular nama of Bhagavan. This is the complete avatar of Vishnu and it is sage Garga who named the baby thus. Also refer Naryaneeyam 44-5, Mahabharatam udyogaparvam 70-5. The syllable ‘Kr’ means Existence (Sattaa) and ‘na’ means Bliss (Ananda). Krishna means Existence-Bliss. Krishna has many other meanings like the One who is dark, the One who gives bliss, the One who annihilates and the Enchanter (Aakarshana) of devotees. 

 

58. Lohitaakshah: The red-eyed One. The One who has eyes that look like the red lotus. Chandhogyopanishad (1-6-7) and Taittiriya aranyakam (4-42) also praise him as the One with red eyes. Red eyes symbolise manliness and power, according to samudrika sastram.

 

59. Pra-tarda-nah: The One who destroys. Tardanam (destruction ) is an invariable process  like creation. Many lives are created and are destroyed also, every moment. The Paramatma destroys all creation during Pralaya.

 

60. Prabhutah: The One who happened as full and remains forever full. The One who manifested as the sun, moon and the entire Universe. This also means the One who manifested as various incarnations. Especially, Vishnu’s Krishna incarnation is known as the complete avatar.

 

61. Tri-kakub-dhaama: The supporter (foundation) of the three quarters. Here, the three quarters are the above, below and middle. If given the meaning of light, it means the sun, moon and fire. If the name is taken to mean knowledge, it denotes the body of the three Vedas. It also means Turiya, the fourth plane of consciousness that is the substratum of the three planes – waking (jaagrat), dream (swapna) and deep sleep (sushupti).

 

62. Pavitram: The One who is pure. The One who purifies. See also the Rig Veda.

 

 पवमानः सो अद्य नः पवित्रेण विचर्षणिः |
यः पोतास पुनातु नः ||

 

Pavamānah so adya nah pavitrena vicarsanih |
yah potāsa punātu nah

 

This day may Pavamana cleanse us with his purifying power,
Most active purifying Priest.

 

63. Param Mangalam: The most auspicious. When Bhishma advises Dharmaputra about the Vishnu Sahasranamam, he says Bhagavan is more auspicious than auspiciousness.

Pavitrānām pavitram yo mangalānām cha mangalam

Daivatam devatānam cha bhutānam yo avyayah pitā.

 

He who is (yo) the very sanctity (pavitram) that sanctifies all sacred things (pavitrānām); he who is most auspicious (mangalam); he who is the god (devatā) of gods (daivatam); he who is the eternal (avyayah) father (pitā) of all creatures (bhutānam) is the one god – VISHNU. 

अप्रमेयो हृषीकेशः पद्मनाभोऽमरप्रभुः ।

विश्वकर्मा मनुस्त्वष्टा स्थविष्ठः स्थविरो ध्रुवः ॥६॥

 

Aprameyo hrishikesah padmanābho-a-mara-prabhuh;

Visvakarmā manustvastā sthavishthah sthaviro dhruvah.

 

46.  Aprameyah: The One who can’t be measured with senses or time because Bhagavan is beyond all these.

 

47. Hrishikesah: This can be explained as 1. Hrishikah + Eesa. Hrishikam means Indriya or the senses. So Bhagavan is the lord of the Indriyas. 2. Hrishi +  Kesa – the One with radiant hair. When we expand radiance as Agni, the sun or moon, Hrishikesah can also mean the One with the sun and moon as his hair. Also refer Mahabharatam saanti parvam 342-66-67.

 

48. Padmanabha: He from whose Navel, a lotus blossoms. After the mahapralaya (great flood) when everything gets absorbed in the Paramatma, he rests in Yoganidra on the Adisesha (the thousand-headed serpent) who is yet another manifestation of the Paramatma. And on waking up, he casts his eye on the things that were absorbed in him and then a lotus springs forth from his Navel.

 

Refer Narayaneeyam Chapter 8, slokam 12.

 

From that full-blown and most magnificent lotus,

that You wore with prowess as a part of You,

emerged Brahma, together with the Vedas

which rose to consciousness by themselves.

 

49.  Amaraprabhuh: The lord of the immortals. The lord of the Devas.

 

50. Visvakarmaa: The One whose Karma is the Universe. The Creator of the Universe. Also Refer The Gita Chapter 9 – 4.

 

maya tatam idam sarvam jagad avyakta-murtina
mat-sthani sarva-bhutani na caham tesv avasthitah

 

maya – by Me; tatam – spread; idam – all these manifestations; sarvam – all; jagat – cosmic manifestation; avyakta-murtina – subtle form; mat-sthani – have support in me; sarva-bhutani – all living entities; na – not; ca – also; aham – I; tesu – in them; avasthitah – supported.

 

By Me, in My subtle form, this entire Universe is pervaded. All beings have their support in Me, but I am not supported by them.

 

51. Manuh: The common name for all the 14 Manus, the forefathers of the human race.1. Svayambhuva Manu 2. Svarocisa Manu 3. Auttami or Uttama Manu 4. Tamasa Manu 5. Raivata Manu 6. Caksusa Manu 7. Sraddhadeva Manu (son of Vaivasvata)  8.  Savarni Manu 9. Daksa Savarni Manu 10. Brahma Savarni Manu 11. Dharma Savarni Manu 12. Rudra Savarni Manu 13. Raucya or Deva Savarni Manu 14. Bhauta or Indra Savarni Manu.

 

These are the 14 Manus. Also refer Brihadaranyakopanishad Chapter 3, 7-23.

Manu also means Mantra. In that sense, Manu means the One who revealed himself  in the form of Mantra to those who meditated.

 

52. Tvashtaa: The One who minimises everything into nothingness during Mahapralaya or the total dissolution. Also refer Rig Veda 1-13-10

 

इह तवष्टारमग्रियं विश्वरूपमुप हवये |
अस्माकमस्तुकेवलः || 

 

iha tvaṣṭāramaghriyaṃ viśvarūpamupa hvaye |
asmākamastukevalaḥ

 

I call, the earliest born, the wearer of all forms at will:
May he be ours and ours alone.

 

53. Sthavishthah: The almighty, all powerful. Refer Narayaneeyam Chapters 1, 2, 3.

 

54. Sthaviro Dhruvah: This name can be split as Sthavirah and Dhruvah. Sthavirah means very old (ancient) or a beggar and Dhruvah means stable, fixed and unavoidable. Taken as a noun, it means a star in the North. It means the stable, ancient one. When given the meaning of beggar, this means the Vamana incarnation of Vishnu who begged for three steps of land from Mahabali. It has many other meanings also like the serpent that holds the Earth, the star Dhruva and the Omkara. 

स्वयंभूः शम्भुरादित्यः पुष्कराक्षो महास्वनः ।
अनादिनिधनो धाता विधाता धातुरुत्तमः ॥५॥

 

svayambhuh sambhur aadityah pushkaraaksho mahaasvanah

anaadi-nidhano dhaataa vidhaataa dhaaturuttamah. 

 

37. Svayambhuh: The One who is born without any correlation. In this Universe, nothing is free of connection, and Bhagavan is the source of all creation. And Bhagavan is self-created. 

 

38. Sambhuh: The One who gives comforts to all. Sambhuh is the synonym of Lord Siva also.

 

39. Aadityah: The son of Aditi. The children of Sage Kasyapa and Aditi are the Devas. Aadityah means any Deva. Krishna declares, “I am Vishnu among the Aadityas.” – “Aadityaanaam Aham Vishnuh.” (Geeta Chapter. 10, St. 21).

 

Also refer Brihadaranyakopanishad 7-9

 Chandogyopanishad (3-19-1)

 

Aditi means the Earth. Thus Adityan is the one who governs the Earth. Aditi also means word or language.  So Adityan also means the owner of words. The common meaning is the Sun.

 

40. Pushkaraakshah: The One who has eyes that nourish. The One who has eyes like the lotus. Pushkaram also means the water. So it means water is Bhagavan’s eyes. Pushkarah also means Lord Siva.

 

 41. Mahaasvanah:  The great sound. It is the thundering silence of the Spirit that is experienced in deep meditation and mystical experiences. It is the unheard melody, the singing silence, heard by the great mystics with their inner intuitive ear.

 

This Universe is defined as Sabda Brahmam – Brahman of sounds. The desire to create first manifested as the primordial sound of a whisper. That whisper reflected on something and as a repetition of these reflections, the Universe was formed.

 

The Mantra Sastra originated in the theory that the sounds created in the Jivatma can affect the Universe that manifested from the sounds. According to Mantra Sastra, the manifested cosmos is built upon sound, and thus the power of mantras vibrates forth. Mantras are energised words based on Sabda Brahmam. When chanted with proper pronunciation, mantras can help to reach the desired or specific state of being. It is believed that there are about 72 crores Mantras. AUM, the Pranava Mantra and Hreem, the Pranavam of the Goddess are known as Mahaswana. It is Vishnu himself. When you close your ears with the thumbs, you can hear and minutely observe the internal sound through the ears. This is called the Mahanada or the Prananada, and life exists only till this sound exists in the body. It is also the sound of blood rushing in your veins.

 

Svanam can also mean ‘breath,’ and so the term can mean, “He whose great breath is the very Vedas.”

 

42. Anaadi-nidhanah: The One who has no beginning or end.

 

43. Dhaataa: The One who stands, supports and holds the Universe. The Divine, from which the created cosmos emerges.

 

44. Vidhaataa: The One who arranges the astonishingly complex Universe. The One who creates the orderly natural laws that govern the Universe.

 

45. Dhaatur-uttamah: The One greater than the Dhaatu means the greatest elemental factor in the creation. The Panchabhutas are the Dhaatu of the Universe. The ore from which metals are derived is called the Dhaatu of the metal.  So Bhagavan is the greatest Dhaatu, of the Universe.

 

 

 

सर्वः शर्वः शिवः स्थाणुर्भूतादिर्निधिरव्ययः ।
संभवो भावनो भर्ता प्रभवः प्रभुरीश्वरः ॥४॥ 

Sarvah sharvah sivah sthānuh bhutādir nidhir avyayah;

Sambhavo bhāvano bharta prabhavah prabhur iswarah. 

25. Sarva: The One who is everything. The omnipresent. 

26. Sharva: The One who kills and eliminates all sufferings. 

27. Siva: The One who is auspiciousness.  

28. Sthanuh: The Pillar, the One who stays without prosperity or decline. The One who is the border of Dharma. The central nail in the solar clock also is known as the sthanu. So it also means the One who measures time. This is Lord Siva’s synonym also. Refer Gita Chapter 2: 24.  

acchedyo ‘yam adahyo ‘yam

akledyo ’sosya eva ca

nityah sarva-gatah sthanur

acalo ‘yam sanatanah 

acchedyah – unbreakable; ayam – this soul; adahyah – cannot be burned; ayam – this soul; akledyah – insoluble; asosyah – cannot be dried; eva – certainly; ca – and; nityah – everlasting; sarva-gatah – all-pervading; sthanuh – unchangeable; acalah – immovable; ayam – this soul; sanatanah – eternally the same. 

29. Bhutaadih: The beginning of all that has happened. The cause of the manifested creation. The origin of Panchabhutas (five elements). Refer Gita Chapter 7: 6.  

aham krtsnasya jagatah

prabhavah pralayas tatha 

krtsnasya – all-inclusive; jagatah – of the world; prabhavah – source of manifestation; pralayah – annihilation; tatha – as well as.  

Of all that is material and all that is spiritual in this world, know for certain that I am both its origin and dissolution. 

30. Nidhiravyayah: Everlasting treasure. Nidhi is the collection of precious objects. And the container in which the precious objects are kept also is Nidhi. During the Mahapralaya (the Great Flood), everything, including Time and Karma, unites with Bhagavan. So the Paramatma is Nidhi. 

31. Sambhavah: The One who happens. The One who manifests. Nothing happens without a reason or connection and Bhagavan is the source of all that happens. Refer Gita Chapter 4: 6, 7, 8. The Paramatma incarnates again and again to establish Dharma and vanquish evil. 

32. Bhaavanah: The One who creates. The One who is able. Whatever has been created by humans is nothing compared to the brilliance of creation. Bhavanah is the power that imagined the Universe as its Leela . 

33. Bhartaa: The One who rules, protects and nourishes the Universe.  

34. Prabhavah: The origin of everything. The Source of the manifested creation. 

35. Prabhuh: The all-powerful. This name indicates the omnipotent nature of Paramatma. The One who is capable of doing, not doing, or do something else. The One who creates, annihilates and governs the Universe. Also remember the 4th Namam – Bhuta-bhavya-bhavat-prabhuh. The master of past, present and future. 

36. Iswarah: The One who possesses limitless abundance or wealth. The One who can do anything without depending on anyone. The One with unlimited Aiswaryam is Iswaran. 

योगो योगविदां नेता प्रधानपुरुषेश्वरः ।
नारसिंहवपुः श्रीमान् केशवः पुरुषोत्तमः ॥३॥

yogoh yoga-vidaam netaa pradhaana-purushesvarah
naarasimha-vapuh sreemaan kesavah purushottamah.

18. Yoga: The union of things. For example, language is the yoga of sounds and a picture is the yoga of colours. The yoga of sounds and gods is mantra. So it is the yoga of the Jivatma and Paramatma. Yoga also means the One who has filled the entire Universe as yoga.

19. Yogavidam neta: The leader of the one who leads the yogis to the Divine union through jnana yoga, bhakti yoga and karma yoga. Paramatma is the Supreme leader  of all those who seek spiritual realisation through yoga.

20. Pradhanapurusheswara: The lord of important men. The lord of pradhanam and purushan – Parabrahmam. The lord of the manifested creation and the Jivatma (individual soul).

21. Narasimhavapu: The One who took the form of Narasimham (Man-lion avatar of Vishnu). The union of nara (man) and simha (lion) means the union of jnana (wisdom) and might.

22. Sreeman: The One who has Sree, the Goddess Lakshmi with him.

23. Kesava: The one who killed the asura (demon) Kesi or the One with beautiful hair (kesam).

24. Purushottama: The one who is above purushas. The perfect Paramatma. Read Gita 14^th Chapter. Lord Krishna, in the 14^th Chapter named The Three Qualities of Material Nature, talks about issues related to the three gunas (qualities) called sattwa (goodness), rajas (passion) and tamas (nescience and inertia) that influence everything in material existence. He explains the essential characteristics of each of these aspects, their potency level, their cause, how they influence a living entity affected by them and the signs of one who has risen beyond them. His advice is to liberate oneself from ignorance (tamas) and passion (rajas). He also emphasises the importance of following the path of pure goodness (sattva) until one gains the capacity to transcend them.