24 names of Śrī Hari (Vaikuṇṭha Ekādaśī mananam)

24 names of Śrī Hari on Vaikuṇṭha Ekādaśī  2025

Sources (among others): 

The Viṣṇu Sahasranāma Bhāṣya by Śrī Anantakṛṣṇa Śāstrī, based on the commentary of Bhagavatpāda Ādi Śaṅkarācārya

Viṣṇu Koṣa by Śrī S.K. Rāmacandra Rāo

Mahābhārata, Śrīmad Devī Bhāgavatam, and Bhāgavataṁ Ślokas

The Ācamana procedure as outlined in Devi Bhagavatham - Skanda 11, Chapter 12

 Firstly, make the ordinary Ācamana three times, and, while inhaling, drink a little of the water of Ācamana, repeating:

• "Om Keśavāya Svāhā, Om Nārāyaṇāya Svāhā, Om Mādhavāya Svāhā."

Then wash your two hands, repeating:

• "Om Govindāya Namaḥ, Om Viṣṇave Namaḥ."

Then, using the root of the thumb, rub the lips, repeating:

• "Om Madhusūdanāya Namaḥ, Om Trivikramāya Namaḥ."

Rub the mouth, repeating:

• "Om Vāmanāya Namaḥ, Om Śrīdharāya Namaḥ."

Then sprinkle water on the left hand, saying:

• "Om Hṛṣīkeśāya Namaḥ."

Sprinkle water on the legs, saying:

• "Om Padmanābhāya Namaḥ."

Sprinkle water on the head, saying:

• "Om Dāmodarāya Namaḥ."

Touch the mouth with the three fingers of the right hand, saying:

• "Om Saṅkarṣaṇāya Namaḥ."

Touch the nostrils with the thumb and forefinger, saying:

• "Om Vāsudevāya Namaḥ, Om Pradyumnāya Namaḥ."

Touch the eyes with the thumb and ring finger, saying:

• "Om Aniruddhāya Namaḥ, Om Puruṣottamāya Namaḥ."

Touch the ears with the thumb and ring finger, saying:

• "Om Adhokṣajāya Namaḥ, Om Nārasiṁhāya Namaḥ."

Touch the navel with the thumb and little finger, saying:

• "Om Acyutāya Namaḥ."

Touch the chest with the palm, saying:

• "Om Janārdanāya Namaḥ."

Touch the head, saying:

• "Om Upendrāya Namaḥ."

Touch the roots of the two arms, saying:

• "Om Haraye Namaḥ, Om Kṛṣṇāya Namaḥ."

From Sri Viṣṇu Koṣa by Śrī S.K. Rāmacandra Rāo

 

The Pañcarātra doctrine elaborates on the emanatory forms of Viṣṇu, structured hierarchically and interconnected. It describes the four primary forms of Viṣṇu, known as vyūhas, from which emanate twelve secondary forms and eight further manifestations.

 

Primary Emanatory Forms:

1. Vāsudeva gives rise to Keśava, Nārāyaṇa, and Mādhava.
2. Saṅkarṣaṇa produces Govinda, Viṣṇu, and Madhusūdana.
3. Pradyumna leads to Trivikrama, Vāmana, and Śrīdhara.
4. Aniruddha manifests as Hṛṣīkeśa, Padmanābha, and Dāmodara.

 

These twelve secondary emanations are collectively referred to as mūrtīntara or dvādaśa-mūrti.

 

Further Manifestations:

 

From these twelve forms, eight additional forms emerge, representing further expansions of the primary vyūhas. These include Puruṣottama, Adhokṣaja, Narasimha, Acyuta, Janārdana, Upendra, Hari, and Kṛṣṇa. Together, the four primary vyūhas, the twelve secondary mūrtīntaras, and the eight further manifestations constitute the Caturviṁśati-mūrti (the twenty-four forms of Viṣṇu).

 

Connection with the Gāyatrī Hymn:

 

A remarkable aspect of this structure is its connection with the celebrated Gāyatrī mantra, which consists of twenty-four syllables. It is believed that each letter of the mantra corresponds to one of the twenty-four forms of Viṣṇu. During the daily ritual of sandhyā, practitioners recite these names and consecrate twenty-four spots on their body, as outlined in texts like the Tantra-sāra.

 

Gāyatrī-Sāra-Saṅgraha:

 

The Gāyatrī-Sāra-Saṅgraha identifies the twenty-four letters of the mantra with their presiding deities (abhimānī-devatās) and the respective names of Viṣṇu. The correspondence is as follows:

1. Agni - Keśava
2. Prajāpati - Nārāyaṇa
3. Soma - Mādhava
4. Īśāna - Govinda
5. Sāvitr - Viṣṇu
6. Bṛhaspati - Madhusūdana
7. Paitṛ-deva - Trivikrama
8. Bhaga - Vāmana
9. Āryama - Śrīdhara
10. Sāvitrī - Hṛṣīkeśa
11. Tvaṣṭṛ - Padmanābha
12. Pūṣan - Dāmodara
13. Indra - Saṅkarṣaṇa
14. Agni - Vāsudeva
15. Vāyu - Pradyumna
16. Mitra-Varuṇa - Aniruddha
17. Bhrātṛ-deva - Puruṣottama
18. Viśvedeva - Adhokṣaja
19. Viṣṇu - Narasimha
20. Vāsava - Acyuta
21. Tuṣṭaba - Janārdana
22. Kubera - Upendra
23. Dāśra - Hari
24. Brahmā - Śrī-Kṛṣṇa

 

Meditation and Contemplation:

 

The Gāyatrī-Tantra emphasizes that each letter of the mantra must be meditated upon, connecting the syllables of the hymn to the divine forms and their attributes. This contemplation deepens the practitioner’s spiritual connection and reinforces the divine presence through ritual and devotion.

The Twenty-Four Forms of Viṣṇu:

1. Keśava:
• Weapon Order: Śaṅkha-Cakra-Gadā-Padma
• Body Color: Golden (suvarṇa)
• Lakṣmī Form: Śrī or Kīrti
2. Nārāyaṇa:
• Weapon Order: Padma-Gadā-Cakra-Śaṅkha
• Body Color: Dark blue (śyāma)
• Lakṣmī Form: Kānti
3. Mādhava:
• Weapon Order: Cakra-Śaṅkha-Padma-Gadā
• Body Color: Crystal-white (sphaṭika)
• Lakṣmī Form: Kamalā (Tuṣṭi)
4. Govinda:
• Weapon Order: Gadā-Padma-Śaṅkha-Cakra
• Body Color: Dark (kṛṣṇa)
• Lakṣmī Form: Padma (Puṣṭi)
5. Viṣṇu:
• Weapon Order: Padma-Śaṅkha-Cakra-Gadā
• Body Color: White (gaura)
• Lakṣmī Form: Padminī (Dhṛti)
6. Madhusūdana:
• Weapon Order: Śaṅkha-Padma-Gadā-Cakra
• Body Color: Lotus-red (aruṇāmbuja)
• Lakṣmī Form: Kamalālaya (Śānti)
7. Trivikrama:
• Weapon Order: Gadā-Cakra-Śaṅkha-Padma
• Body Color: Peacock-blue (śikhinibha)
• Lakṣmī Form: Rāma (Kriyā)
8. Vāmana:
• Weapon Order: Cakra-Gadā-Padma-Śaṅkha
• Body Color: Dark (śyāma)
• Lakṣmī Form: Vṛṣākapī (Dayā)
9. Śrīdhara:
• Weapon Order: Cakra-Gadā-Padma-Śaṅkha
• Body Color: Yellow (haridra)
• Lakṣmī Form: Dhānya (Medhā)
10. Hṛṣīkeśa:
• Weapon Order: Cakra-Padma-Śaṅkha-Gadā
• Body Color: Lightning-hued (tadit)
• Lakṣmī Form: Maṅgala (Harṣa)
11. Padmanābha:
• Weapon Order: Padma-Cakra-Gadā-Śaṅkha
• Body Color: Dark (ghana-śyāma)
• Lakṣmī Form: Buddhi (Śraddhā)
12. Dāmodara:
• Weapon Order: Śaṅkha-Gadā-Cakra-Padma
• Body Color: Yellow (haridra)
• Lakṣmī Form: Indirā (Lajjā)

13. Saṅkarṣaṇa:
• Weapon Order: Śaṅkha-Padma-Cakra-Gadā
• Body Color: Red (rakta) or white (śveta)
• Lakṣmī Form: Hāriṇī (Sarasvatī)
14. Vāsudeva:
• Weapon Order: Śaṅkha-Cakra-Padma-Gadā
• Body Color: White (śveta)
• Lakṣmī Form: Dakṣiṇā (Lakṣmī)
15. Pradyumna:
• Weapon Order: Śaṅkha-Gadā-Padma-Cakra
• Body Color: Golden (svarṇa)
• Lakṣmī Form: Nityā (Prīti)
16. Aniruddha:
• Weapon Order: Gadā-Śaṅkha-Padma-Cakra
• Body Color: Dark (śyāma)
• Lakṣmī Form: Ānanda (Rati)
17. Puruṣottama:
• Weapon Order: Padma-Śaṅkha-Gadā-Cakra
• Body Color: White crystal (sphaṭika)
• Lakṣmī Form: Sadāśraya (Vasudhā)
18. Adhokṣaja:
• Weapon Order: Gadā-Śaṅkha-Cakra-Padma
• Body Color: Dark (śyāmala)
• Lakṣmī Form: Śubhā
19. Narasimha:
• Weapon Order: Padma-Gadā-Śaṅkha-Cakra
• Body Color: Golden (hema-sannibha)
• Lakṣmī Form: Yajña (Vidhulā)
20. Acyuta:
• Weapon Order: Padma-Cakra-Śaṅkha-Gadā
• Body Color: Golden-yellow (pīta)
• Lakṣmī Form: Sukha
21. Janārdana:
• Weapon Order: Cakra-Śaṅkha-Gadā-Padma
• Body Color: Bright red (atilva-rakta)
• Lakṣmī Form: Saugaṅdhī (Umā)
22. Upendra:
• Weapon Order: Gadā-Cakra-Padma-Śaṅkha
• Body Color: Rainbow-hued (indra-cāpa) or dark (śyāma)
• Lakṣmī Form: Sundarī
23. Hari:
• Weapon Order: Cakra-Padma-Gadā-Śaṅkha
• Body Color: Golden-yellow (pītanibha)
• Lakṣmī Form: Vidyā (Śuddhi)
24. Kṛṣṇa:
• Weapon Order: Gadā-Padma-Cakra-Śaṅkha
• Body Color: Dark-blue (kṛṣṇāmbuda-prakhya) or collyrium-hued (añjana)
• Lakṣmī Form: Suśīlā (Buddhi)

Reflection of the Multifaceted Nature of Sri Viṣṇu:

 

The twenty-four forms of Viṣṇu exemplify his divine attributes, cosmic functions, and connection to the Gāyatrī mantra. Each form is intricately linked to specific weapons, colors, and manifestations of Lakṣmī, symbolizing a profound metaphysical harmony. The descriptions in the Pañcarātra, Mahābhārata, and associated scriptures serve as a guide for contemplation, ritual practice, and devotion, providing a framework for connecting with Viṣṇu’s all-encompassing nature.

 

 

 

Contemplation on the meaning of the 24 divine names. 

1. ōm kēśavāya svāhā

The name Keśava has multiple interpretations based on Viṣṇu's divine attributes and deeds.

1. The term "Keśa" refers to hair, and the suffix "va" is used in the sense of praise (vaḥ stutyarthakaḥ). Thus, Keśava means "one whose hair is beautiful and worthy of praise."
2. Controller of the Trimūrtis:
   The syllables "Ka," "A," and "Ha" respectively represent Brahmā, Viṣṇu, and Rudra (Śiva). Collectively, these denote the Trimūrtis—the three manifestations of divinity. Keśava then signifies the one under whose control (vaśaḥ) the Trimūrtis operate.
3. Slayer of the Asura Keśin:
   According to the Viṣṇu Purāṇa (5.16.23), Keśava is derived from the event in which Viṣṇu (as Kṛṣṇa) slew the wicked Asura named Keśin. Supporting this interpretation, Nārada says to Kṛṣṇa:
   "yasmāt keśinaṁ pāpaṁ hatavān asi mādhava, tasmāt keśava-nāmā tvaṁ loke khyāto bhaviṣyasi. - Because you have slain the wicked Keśin, O Mādhava, you shall be known in the world by the name Keśava.

 

2. ōm nārāyaṇāya svāhā

 

1.        Nara: Refers to the Ātman (Self) and the ether and other effects that are produced from it. As their cause, He pervades them, and they are thus His abode (āyana). Hence, He is named Nārāyaṇa.

o   Śruti (Nara. Up., 13):
"The in and out of this whole Universe, whatever we see or hear, all these are pervaded by Nārāyaṇa."

 

2.        Mahābhārata (Udyoga Parva 1-1-3):
"The categories (Tattvas) are called Nara, as they are sprung from 'Nara' (Ātman); He is called Nārāyaṇa as they are His abode."

 

3.        During involution, He is the abode of the Narās (individualities).

o   Taittirīya Upaniṣad (3-1):
"Whom they approach and enter."

 

4.        Brahma Vaivarta Purāṇa:
"As He is the seat of Naras, He is called Nārāyaṇa."

 

5.        According to Manu Smṛti (1-10):
"The waters are called Naras, which come out of Nara (God). As they are originally His abode, He is called Nārāyaṇa."

 

6.        Nārasiṃha Purāṇa:
"This is the real Mantra that destroys the deadly poison of Saṃsāra: 'Nārāyaṇāya Namaḥ' (salutation to Nārāyaṇa).
I proclaim this with uplifted hands; let the ascetics with passions curbed and intellects clear listen to me."

 

Philosophical and Devotional Interpretations

1.        Nara as Individuality:
Nara implies ego-centric individuality, and a large collection of them is called Nārā. The One who is the sole refuge for all living creatures is called Nārāyaṇaḥ.

 

2.        Nara as Īśvara:
Nara also means Īśvara, and the elements (Tattvas) born out of Him are called Nārā. The One who is the controller, regulator, and the very source of all Existence in these Tattvas is called Nārāyaṇaḥ.

 

3.        Nārā as Waters:
Nārāḥ also means "waters." In the Purāṇic description of the Deluge, all names and forms devolve into their elemental waters. The Lord is described as lying alone upon the waters, the Eternal baby, floating upon a banyan leaf:

 

"Holding in His Lotus hand His own Lotus feet, and sucking His own toe with His Lotus-lips, the Lotus-child, resting playfully upon a banyan leaf, floating upon the waters of the Deluge—I meditate."

o   This description aligns with Manu’s interpretation:
The waters are called Naras because they emerge from Nara (God). Since they are originally His abode, He is called Nārāyaṇa.

 

4.        Glory of the Self:
In the Bhāgavatam, Śrī Nārāyaṇa is described as:

o   The Self of all bodies,

o   The Dynamic Force behind matter,

o   The Witness of all good and bad.

 

All these interpretations indicate that Śrī Nārāyaṇa is the Glory (Āyana) of the Self.

 

3. ōm mādhavāya svāhā

 

maunād dhyānāc ca yogāc ca viddhi bhārata mādhavam (5.68.05 – MBh CE)
"O Bhārata, know Mādhava through mauna (silence), dhyāna (meditation), and yoga (union)."

Ka: Mādhava; Ma, meditation; Dha, introspection; and Va, uniting.

 

The husband of Lakṣmī (Mādhava). The Lord of Māyā.

The term Mādhava can also mean One who is the Silent (Mauni); who is ever the Non-interfering Observer, the Silent Witness of the physical, mental, and intellectual activities in the realm of change.

Or, He who is cognized through Madhuvidyā (Bṛ. Up., 4.5).

The Lord of knowledge (Mādhava).
The Harivaṃśa says:
"Hari! Thou art the Lord (Dhava) of Mā, or knowledge; hence thou art named 'Mādhava,' the Master of 'Mā'."

 

4. ōm gōvindāya namaḥ

The Mahābhārata, Mokṣadharma (Śānti Parva, 343-41) says:

"I first knew (vinda) the Earth (go), which was carried away and hidden in a cave by an Asura; hence I am praised by the appellation 'Govinda' by the Gods and Scriptures."

 

The Harivaṃśa (76.45 and 279.49) adds:

"I am Indra (Lord) over the Devas, and thou art Lord over the cows; hence the world will ever praise Thee as 'Govinda.' Speech is named 'Go,' and since Thou conferrest speech, Lord, the Sages call You 'Govinda'."

1. Go as Svarga (Heaven) + Vid (Knower):
   He transcends and is the knower of Heaven.
2. Go as arrows + Vid (Knower):
   He knows all weapons and their use.
3. Go as cattle + Vid (Knower):
   He is the knower and protector of cattle, symbolizing the ignorant ones who seek His guidance.
4. Go as speech + Vid (Knower):
   He is to be known through the Vedas (speech), being their ultimate source and essence.
5. Go as thunderbolt + Vid (Knower):
   He bears the Vajra (thunderbolt) marks on His feet and is the knower of divine strength.
6. Go as quarters (directions) + Vid (Knower):
   He is present in and knows all directions.
7. Go as eyes + Vid (Knower):
   He resides in the eyes of beings, knowing all that is seen.
8. Go as the sun + Vid (Knower):
   He is in the form of the Sun, illuminating and knowing all.
9. Go as Earth + Vid (Knower):
   He is the knower who recovered the Earth from the Titans.
10. Go as waters + Vid (Knower):
    He has His seat in the waters and knows their essence as life-sustaining.

 

5. ōṃ viṣṇavē namaḥ

Six questions beginning with "Which is the only Deity" and ending with "by reciting which one is freed" were asked (in verses 2 and 3 above). The word Brahman involved in the answers to those questions, as contained in the verses beginning with "that from whom" (verse 11), has been commented upon by us as representing the word Viśva. Anticipating a question as to what is Viśva, the word Viṣṇu is introduced. The Ṛgveda (1.156.3) says:
"Cognizant of His greatness, celebrate His name; may we, Viṣṇu, enjoy thy favor."

This and many similar passages show that the recitation of the names of Viṣṇu confers right knowledge. The derivative meaning is: He that pervades, derived from the root viś (to pervade). Hence, it means that He is unlimited by space, time, and substance. The Śruti (Nārāyaṇa Upaniṣad, 1.13) says:

"Nārāyaṇa pervades the whole Universe externally and internally."

Or, the word Viṣṇu derives its meaning from the root viś, meaning "to enter" or "to permeate." The Viṣṇu Purāṇa (3.1) says:
"Because this whole world has been pervaded by the energy of the great Soul, He is named Viṣṇu, from the root viś, meaning 'to enter' or 'to pervade'."

The Mahābhārata (Śānti Parva, 342) further elaborates:
"As I have pervaded the horizons, my glory stands foremost, and as I have measured the three worlds by steps, Pārtha, I am named 'Viṣṇu'."

Vyāsa’s Interpretation:

·        Viṣṇu’s nature is omnipresence: His rays spread everywhere.

·        His vāmana incarnation: He stepped over the earth and heaven, signifying His ability to measure and traverse all realms.

·        After creating the Universe, He entered into it, signifying His immanence.

Vyāsa’s Definition:

According to Vyāsa (Mahābhārata, Udyoga Parva, 70.13), Viṣṇu is "He who traverses this Universe by three steps."

The Bhagavad Gītā (10.21) identifies Viṣṇu with the Sun (Sūrya):
"I am Viṣṇu among the twelve Ādityas."
This indicates that His radiance pervades the firmament and transcends it.

The Mahābhārata (Śānti Parva, 342.43) concludes:
"As my radiance, Pārtha, has pervaded and transcended the firmament, and as I have traversed the whole Universe, I am named Viṣṇu."

 

6. ōm madhusūdanāya namaḥ

 

The Mahābhārata says:

"The Supreme Puruṣa (Viṣṇu) slew the great Asura Madhu, born to Karnamiśra, in compliance with the request of Brahmā. Hence, the Sages, the Devas, the Asuras, and men call Janārdana by the appellation 'Madhusūdana'."

 

This highlights Viṣṇu’s role as the destroyer of evil forces, emphasizing His title Madhusūdana as the one who vanquished the demon Madhu to uphold dharma and cosmic order.

 

7. ōm trivikramāya namaḥ

 

The three steps were in the three worlds. The Śruti (Taittirīya Brāhmaṇa, 2.4.6) says:

"He stepped (the three worlds) by His three steps;"

or, "He has walked over the three worlds."

 

The Harivaṃśa (279.80) explains:

"The Sages have named the three worlds as 'Tri'; and as You walked them all thrice, You are named 'Trivikrama'."

 

This signifies Viṣṇu's act in His Vāmana incarnation, where He measured the three worlds with His three strides, symbolizing His supremacy over all realms and His role in maintaining cosmic balance.

 

8. ōṃ vāmanāya namaḥ

Viṣṇu is called Vāmana because He begged from Bali in the form of a dwarf. According to the gloss, He checked (vamayati) the pride of Bali, hence He is named Vāmana. He is to be worshipped in that form. The Śruti (Kaṭha Upaniṣad, 5.3) states:
"Him, the dwarf, sitting in the middle (of the heart), all gods adore."

9. ōṃ śrīdharāya namaḥ

Viṣṇu keeps Lakṣmī, the mother of all, on His chest and is hence called Śrīdhara.

10. ōṃ hṛṣīkēśāya namaḥ

The name Hṛṣīkeśa has several meanings:

·        Hṛṣīka means "senses," and Īśa means "Lord." Thus, He is the Lord who controls the senses.

·        He assumes the form of the Kṣetrajña, the Supreme Ātman.

·        In the form of the sun and moon (hṛṣīka), He delights the world by His rays (keśa).

The Mokṣadharma (Mahābhārata, Śānti Parva, 343.62-63) elaborates:
"The sun and moon, through their rays known as keśa, always uphold the Universe by awakening it and causing it to sleep. By such acts, the Universe is delighted. It is in consequence of these acts of Agni and Soma, who uphold the Universe, that I have come to be called Hṛṣīkeśa, O son of Pāṇḍu! Indeed, I am the boon-giver (Īśāna), the creator of the Universe."

 

11. ōm padmanābhāya namaḥ

The lotus symbolizes the source of the entire Universe, which emerges from His navel. The Śruti (Taittirīya Saṁhitā, 4.6.2) states:
"In the navel of Aja (Brahmā), all this is established."

12. ōm dāmōdarāya namaḥ

He is known through the mind purified (udara) by means of dama (self-control) and other virtues. The Mahābhārata explains:

"They call Him 'Dāmodara' as He is known by means of dama (control of the senses)."

 

Alternatively, the name refers to His Kṛṣṇa incarnation, where Yaśodā tied Him with a rope (dama) around His waist (udara) to two trees. The Brahma Purāṇa (184.42) states:

"She (Yaśodā) tied Him fast to the two (trees) with a cord (dama) round His waist (udara); hence He was named Dāmodara."

 

According to Vyāsa (Mahābhārata, Udyoga Parva):

"Dama means the worlds; as they reside in His womb, the Lord is named Dāmodara."

Ka: He adorns His blissful devotees like a garland (dama).

devānāṁ svaprakāśatvād damād dāmodaraṁ viduḥ - 5.68.08 (Udyoga parva – CE)

"Because of His self-illumination and self-restraint (dama), He is known as Dāmodara."

 

13. ōṃ saṅkarṣaṇāya namaḥ

He is called Saṅkarṣaṇa as He draws in the entire world at the time of pralaya (cosmic dissolution).

14. ōṃ vāsudēvāya namaḥ

(from book Vishnu Kosha by Sri S.K. Ramachandra Raoji)

 

·        The name Vāsudeva derives from vas (to cover) and deva (divine being):

o   Vas: He veils the Universe with His Māyā, as the sun does with its rays.

o   Deva: He shines, creates, moves, and resides in all beings.

 

·        Vāsudeva (The Son of Vasudeva):

 

·        The Mahābhārata, Udyoga Parva (70.3) says:

"Like the sun with its rays, I am covering (vasu) the whole Universe and residing (deva) in all beings; hence I am called Vāsudeva."

vasanāt sarvabhūtānāṁ vasutvād devayonitaḥ
"Because He resides in all beings and is the abode of all wealth, He is divine in origin."

vāsudevas tato vedyo vr̥ṣatvād vr̥ṣṇir ucyate – 5.68.04 – Mbh (Critical Edition)
"Thus, He is known as Vāsudeva, and due to righteousness (vṛṣa), He is called Vṛṣṇi."

 

·        And further:

"As I permeate all beings, as I exist in all things, and as I am the origin of gods, I am known as Vāsudeva."

·        The Viṣṇu Purāṇa (1.2) explains:

"As He resides everywhere and in all things, He is termed Vāsudeva. All beings reside in the Paramātman, and He resides in all beings; hence the Omnipresent is called Vāsudeva."

·        Vāsudeva’s Glory: The Mahābhārata, Śānti Parva (342.41) says:

"I pervade the whole Universe by my glory, like the sun with its rays."

 

15. ōm pradyumnāya namaḥ

(Since this nAma does not appear in Sri Vishnu Sahasranama, I’ve referred to Sri S.K. Ramachandra Raoji’s book Vishnu Kosha)

According to the Viṣṇu-dharmottara (3.47.8-10), each of the vyūhas is characterized by two specific guṇas, and together the four vyūhas represent four pairs of guṇas. These are symbolized by the four pairs of hands and the weapons they carry:

1.        Vāsudeva:

o   Represented by the discus (cakra) and mace (gadā), symbolizing puruṣa (spirit) and prakṛti (matter), often associated with the sun and moon.

o   Vāsudeva represents Viṣṇu.

2.        Saṅkarṣaṇa:

o   Represented by the pestle-club (musala), symbolizing death (mṛtyu), and the ploughshare (lāṅgala), symbolizing time (kāla).

o   Saṅkarṣaṇa represents Rudra.

3.        Pradyumna:

o   Represented by the bow (dhanus), symbolizing Sāṅkhya (discriminative knowledge), and the arrow (bāṇa), symbolizing Yoga (union and focus).

4.        Aniruddha:

o   Represented by the shield (kavaca), symbolizing the cover of ignorance (ajñānāvaraṇa), and the sword (khaḍga), symbolizing renunciation (vairāgya).

o   Aniruddha represents Brahmā.

 

This symbolic representation links the vyūhas with cosmic principles and deities:

 

·        Vāsudeva embodies the sustaining force of Viṣṇu, representing balance and unity.

·        Saṅkarṣaṇa embodies destruction as Rudra, emphasizing the cycles of time and death.

·        Pradyumna emphasizes creation and action through Sāṅkhya and Yoga.

·        Aniruddha embodies renewal and liberation through the transcendence of ignorance and attachment.

 

1.        The Four Vyūhas and Their Cosmic Functions:

o   Vyūha-Vāsudeva: Represents Puruṣa (the cosmic spirit).

o   Vyūha-Saṅkarṣaṇa: Represents Prakṛti (cosmic matter).

o   Pradyumna: Represents Manas (the cosmic mind).

o   Aniruddha: Represents Ahaṅkāra (cosmic self-consciousness).

2.        Genealogy of the Vyūhas:

o   Vāsudeva (Kṛṣṇa) emerges as the primary emanation (Śaḍguṇya-vigraha).

o   From Vāsudeva, Saṅkarṣaṇa (Balarāma) emerges as a secondary emanation.

o   From Saṅkarṣaṇa emanates Pradyumna (son of Vāsudeva and Rukmiṇī).

o   From Pradyumna emanates Aniruddha (son of Pradyumna).

3.        Cosmic Creation Through the Vyūhas:

o   Piercing the dense darkness before creation, Viṣṇu emanated Vāsudeva, who was white in body color and complete in all four aspects (kalās):

§  Emergence (sṛṣṭi), Maintenance (sthiti), Dissolution (saṁhāra), and Emancipation (mukti).

o   From Vāsudeva's body, another form was drawn (ākṛṣya tu svakād dehāt), named Saṅkarṣaṇa, red in color and complete in all four aspects.

o   Saṅkarṣaṇa, based on Vāsudeva, performed penance and produced Pradyumna, the universal soul (viśvātman), carrying conch, discus, mace, and lotus, symbolizing the four dimensions of the Universe.

o   Pradyumna, through contemplation, produced Aniruddha from half his body (dehārdhāt), who became the lord of the Universe and master of yogins.

4.        Iconography and Postures of the Vyūhas:

o   The texts prescribe the separate installation (catasro mūrtayaḥ pratiṣṭhāpya pṛthak) of these four forms with distinct bodily postures:

§  Vāsudeva: Standing (sthānaka).

§  Saṅkarṣaṇa: Seated (āsīna).

§  Pradyumna: Recumbent (śayana).

§  Aniruddha: Moving (yāna-karmāṇi).

5.        Weapons and Symbolism of the Vyūhas:

o   Vāsudeva: Carries the discus (cakra, representing Puruṣa) and mace (gadā, representing Prakṛti, the sun and moon).

o   Saṅkarṣaṇa: Holds the pestle (musala, symbolizing death or mṛtyu) and plough (lāṅgala, symbolizing time or kāla).

o   Pradyumna: Wields the bow (cāpa, representing Sāṅkhya) and arrow (bāṇa, representing Yoga).

o   Aniruddha: Equipped with the shield (carma, representing the veil of ignorance, ajñānāvaraṇam) and sword (khaḍga, representing renunciation, vairāgya, that cuts through ignorance and bondage).

6.        Incorporation of Avatāras within the Vyūhas (Nārada Saṁhitā):

o   Vāsudeva: Associated with the avatāras Vāmana and Kṛṣṇa.

o   Saṅkarṣaṇa: Associated with Matsya, Kūrma, Paraśurāma, Rāma (Dāśarathi), and Kalki.

o   Pradyumna: Associated with Buddha.

o   Aniruddha: Associated with Varāha and Nṛsiṁha.

This structure highlights the cosmic and symbolic significance of the Vyūhas, illustrating their roles in creation, sustenance, and liberation, as well as their connection to Viṣṇu’s avatāras and universal principles.

 

16. ōṃ aniruddhāya namaḥ

The fourth of the four Vyūhas (manifestations), Aniruddha, represents the continuation of divine influence.

Vyāsa explains:

"His influence remains unabated in Puṣkara and other places of pilgrimage."

 

17. ōm puruṣōttamāya namaḥ

According to the Bhagavad Gītā (15.18):

 

yasmāt kṣaram atīto'ham akṣarād api cottamaḥ |

ato'smi loke vede ca prathitaḥ puruṣottamaḥ || 15.18 ||

"Since I am transcendental to the mutable (kṣara), and above even the immutable (akṣara), therefore, I am well known in the world and in the Vedas as 'Puruṣottama' (the Supreme Person)."

Bhagavatpāda’s Gītā Bhāṣyam

“Yasmāt, since; aham, I; am atītaḥ, transcendental; kṣaram, to the mutable—I am beyond the Tree of Māyā, called the Peepul Tree, which this worldly existence is; and uttamaḥ, above, most excellent or the highest; as compared with api, even; the akṣarāt, immutable, which is the seed of the Tree of worldly existence; ataḥ, hence, by virtue of being the most excellent as compared with the mutable and the immutable; aham, I; am prathitaḥ, well known; loke, in the world; and vede, in the Vedas; as puruṣottamaḥ, the Supreme Person. Devoted persons know Me thus, and poets also use this name 'Puruṣottama' in their poetry, etc.; they extol Me with this name.”

18. ōṃ adhōkṣajāya namaḥ

The Udyoga Parva (Mahābhārata, 71.10) says:
"At no time does my vitality flow downward; hence I am named Adhokṣaja."

This term can also mean:

1.        "One who is not available to the powers of the sense organs to perceive."

o   The Lord is beyond the grasp of sensory perception, transcending the material realm.

2.        "He who remains under both the atmosphere and the earth as the Supporter of the entire universe."

o   This indicates the Lord's omnipresent nature, upholding and sustaining the cosmos from every dimension.

 

Alternatively, the name Adhokṣaja is derived as follows:

·        Adhaḥ: the Earth,

·        Akṣa: heaven,

·        Ja: born.

Thus, He is called Adhokṣaja because He was born as Vairāja in the middle region between the earth and heaven.

 

19. ōm nārasiṃhāya namaḥ

 

Verse 7.8.17 of bhagavatham.

 

satyaṁ vidhātuṁ nija-bhṛtya-bhāṣitaṁ

vyāptiṁ ca bhūteṣv akhileṣu cātmanaḥ

adṛśyatātyadbhuta-rūpam udvahan

stambhe sabhāyāṁ na mṛgaṁ na mānuṣam

 

In order to prove true, the utterance of His devotee¹ and to vindicate His omnipresence in all creatures and things, He manifested Himself in the pillar of the assembly hall, assuming an extremely wonderful form which was neither human nor beastly.

 

[1]: (As per Shridhara Swami – the great commentator on Bhagavata) This refers to the utterances of Prahlāda, Sanaka, Nārada, Brahmā, and others. For example, Prahlāda declared that Lord Hari existed even in the pillar pointed out by Hiraṇyakaśipu, and the Lord manifested there to uphold his words. Similarly, Sanaka’s curse for Jaya and Vijaya to take three demonic births was fulfilled through this incarnation. Nārada’s words to Indra about Prahlāda’s invincibility were validated as Hiraṇyakaśipu could not kill him. Brahmā’s boon to Hiraṇyakaśipu was respected by the Lord in the Narasiṁha form, satisfying all conditions of the boon.

 

Verse 7.8.18
sa sattvam enaṁ parito vipaśyan
stambhasya madhyād anunirjihānam
nāyaṁ mṛgo nāpi naro vicitram
aho kim etan nṛ-mṛgendra-rūpam

Looking all around for the source of that uncanny roar, he beheld this being emerging from the pillar. (In astonishment, he thought to himself:) "This is neither a beast nor a man. How extraordinary is this Man-lion form!"

 

 

20. ōm acyutāya namaḥ

The name Achyuta is derived from the Sanskrit root chyut, meaning "to fall, deviate, or perish," prefixed by a, which negates it. Thus, Achyuta means "one who does not fall or deviate."

deśa-nitya-kṣetra-vastuṣu acyutaṁ tvāṁ kaḥ vā cyāvayituṁ arhati.

"Who indeed can dislodge You, Acyuta, who remain immovable with respect to time, space, and objects?"

This definition encapsulates the essence of Lord Kṛṣṇa as described by Śrī Mādhusūdana Sarasvatī (BG 1.21), emphasizing His eternal, unshakable nature.

 

1. Unshaken in Glory:
• "He was not shaken, is not shaken, and will not be shaken from His own glory; hence the name Achyuta."
• This indicates the Lord’s eternal and unchanging nature.
2. Scriptural References:
• The Nārāyaṇa Upaniṣad (13) states:
  "He is eternal, calm, and unswerving (Achyuta)."
• The Mahabharata (Śānti Parva, 343) records the Lord saying:
  "I did not swerve from my path at any time before; hence I am called Achyuta by that act."
3. Free from the Six Changes (Ṣaḍbhāva Vikāra):
   Achyuta is free from the six types of changes common to all living beings:
• Birth (jāti),
• Existence (sthiti),
• Growth (vardhana),
• Transformation (pariṇāma),
• Decline (apakṣaya), and
• Death (vināśa).

 

ity acyutāṅghriṁ bhajato ’nuvṛttyā

bhaktir viraktir bhagavat-prabodhaḥ

bhavanti vai bhāgavatasya rājan

tataḥ parāṁ śāntim upaiti sākṣāt - Bhāgavatam (11.2.43-44)

 

The devotee of the Lord who steadily and without interruption worships the feet of Lord Acyuta attains, simultaneously, the triad:

·        Devotion (bhakti),

·        Renunciation of worldly objects (vairāgya), and

·        Realization of the Lord (bhagavat-prabodha).

Through these, he directly attains supreme peace (parāṁ śāntim), liberation from saṁsāra.

 

tam aham ajam anantam ātma-tattvaṁ
jagad-udaya-sthiti-saṁyamātma-śaktim
dyu-patibhir aja-śakra-śaṅkarādyair
duravasita-stavam acyutaṁ nato ’smi - Bhāgavatam (12.12.67-68)

I bow to Lord Acyuta, who is:

·        Unborn (aja),

·        Endless (ananta),

·        The principle of consciousness (ātma-tattva), and

·        The embodiment of the power capable of creating, sustaining, and dissolving the universe (jagad-udaya-sthiti-saṁyama-ātma-śakti).

He is so great that even celestial rulers like Brahmā (aja), Indra (śakra), Rudra (śaṅkara), and others cannot properly eulogize Him with comprehension.

 

 

21. ōm janārdanāya namaḥ

·        Jana (जन): Refers to "people" or "living beings."

·        Ardana (अर्दन): Means "one who nourishes," "one who removes," or "one who chastises."

Thus, Janārdana can be interpreted in multiple ways, depending on the context:

1.        "Protector and Nourisher of People":

o   One who sustains and nourishes all living beings.

2.        "Chastiser or Destroyer of Evil Beings":

o   One who removes obstacles, sins, or enemies of dharma to protect the righteous.

3.        "The Refuge of Humanity":

o   One who provides shelter, guidance, and liberation to people.

 

Śrī Mādhusūdana Sarasvatī's commentary on Bhagavad Gītā (3.1) from Guḍārtha Dīpikā:

Janārdana (Sanskrit: जनार्दन) is an epithet of Lord Viṣṇu (or Kṛṣṇa) that signifies:

·        savaiḥ janaiḥ ardyate yācyate svābhilaṣita-siddhaye iti tvaṁ tathābhūtaḥ.

"O Janārdana, You are prayed to (ardyate) and beseeched (yācyate) by all people (savaiḥ janaiḥ) for the fulfillment of their own desires (svābhilaṣita-siddhi). Thus, You are of such a nature (to fulfill their wishes).

 

Vishnu Purana (1.2)

"Thus, the only God, Janārdana, takes the designation of Brahmā, Viṣṇu, or Śiva, according as He creates, preserves, or destroys."

 

Harivaṁśa (Chapter on Kailāsa Yātrā) - Maheśvara says:

"You are the beginning, the middle, and the end of all beings; the universe sprang from You and is absorbed in You. I am You, the all-pervading. You are Myself, O Janārdana! O Lord of the world! There is no difference between Us, either in words or their import."

 

Bhāgavatam (3.13.49-50)

ya evaṁ etāṁ hari-medhaso hareḥ

kathāṁ subhadrāṁ kathanīya-māyinaḥ

śṛṇvīta bhaktyā śravayeta vośatīṁ

janārdano ’syāśu hṛdi prasīdati

 

"Janārdana (Hari) will be immediately pleased in His heart with one who devotedly listens to or makes others listen to this extremely auspicious and enchanting tale of Hari, whose miraculous deeds are worth describing, and knowledge of whom destroys all miseries."

 

Bhāgavatam (8.16.20)

upatiṣṭhasva puruṣaṁ bhagavantaṁ janārdanam

sarvabhūtaguhāvāsaṁ vāsudevaṁ jagadgurum

 

"Worship, therefore, the Supreme Person, the glorious Lord Janārdana, the all-pervading God who resides in the heart of all beings, and is the Father and Preceptor of the universe.

 

22. ōm upēndrāya namaḥ

Viṣṇu is also known as Upendra, meaning "Above Indra." The Harivaṃśa (76.47) says:
"You are placed by the Vedas as lord and Indra over me. So the gods praise you on earth, Kṛṣṇa, as Upendra."

 

23. ōm harayē namaḥ

As He destroys Samsara with its cause.

 

Bow unto Him who always resides in the ocean, who is called Hari, and whose hair is like the blades of the munja grass. (Mbh Santih Parva)

 

He is called Hari because He takes away (harati) one's sins.

 

24. ōm śrīkṛṣṇāya namaḥ

kṛṣir bhūvācakaḥ śabdo ṇaś ca nirvṛtivācakaḥ

kṛṣṇas tadbhāvayogāc ca kṛṣṇo bhavati śāśvataḥ 5.68.05 Critical Editon

 

"The word kṛṣi signifies existence (bhūvācakaḥ śabdaḥ), and ṇa signifies eternal bliss or liberation (nirvṛtivācakaḥ). Through the union of these two, Kṛṣṇa becomes the eternal and imperishable (śāśvataḥ)."

 

"Kṛṣṇa" means existence, intelligence, and bliss.
Vyāsa (Mahābhārata, Udyoga Parva, 70.5) says:
"The word kṛṣ means existence, and 'ṇa' means bliss. The union of these two is called the eternal Brahman, Kṛṣṇa."

Or, because of His dark-blue complexion, He is known as Kṛṣṇa.
The Mahābhārata (Śānti Parva, 343) says:"As my colour is dark-blue, I am called Kṛṣṇa, O Arjuna."

 

Maheśvara said: "Hari is superior to the Grandsire himself. He is the Eternal Puruṣa. Otherwise called Kṛṣṇa, He is endued with the splendour of gold and shines with effulgence like a second sun."

Born of the Sāttvata race, He is called Kṛṣṇa because He unites in Himself what is implied by the two words:

·        Krṣi, which signifies "what exists," and

·        ṇa, which signifies "eternal peace."