Naama 697-786: Sri Krishna Avataram

697. vasurētāḥ · वसुरेताः

The one whose divine lustre (vasu) is the cause (retas) of His incarnations.

(oṃ) vasurētasē namaḥ

From this naama up to the 786th, Sri Bhattar interprets the names in the context of Lord Krishna's incarnation. When the Lord came to Devaki's womb, she glowed with a divine light. As the Vishnu Purana describes, the Lord entered Devaki's mind before His birth, and she shone like the eastern sky before the rising of the moon.

698. vasupradaḥ · वसुप्रदः

The one who gives the greatest of treasures, Himself, to the true seeker.

(oṃ) vasupradāya namaḥ

Sri Bhattar gives the example of the Lord giving Himself as a son to Devaki and Vasudeva, the greatest treasure anyone could receive. This naama occurs twice in succession, and Sri Bhattar explains each occurrence differently.

699. vasupradaḥ · वसुप्रदः

The one who, by becoming their son, also gave Devaki and Vasudeva the glory (vasu) of being His parents.

(oṃ) vasupradāya namaḥ

Because of the Lord, Devaki and Vasudeva are remembered and honoured by the whole world forever. Thus, He not only gave Himself to them but also gave them everlasting fame.

700. vāsudēvaḥ · वासुदेवः

The one who is the son of Vasudeva.

(oṃ) vāsudēvāya namaḥ

This naama occurred earlier as the 334th naama, where Sri Bhattar explained it as the one who lives in all things and in whom all things live. It occurs again as the 714th naama, where it refers to the deity of the twelve-lettered mantra. The same Para Vasudeva of Sri Vaikuntham became the vyuha Vasudeva in the milky ocean, and then was born as the son of Devaki and Vasudeva in Mathura. Sri Bhattar reminds us that the full meaning of this sacred name must be learnt from an Acharya.

701. vasuḥ · वसुः

The one who dwells in the milky ocean, from where He takes His incarnations for our benefit.

(oṃ) vasavē namaḥ

Sri Bhattar quotes the Mahabharata: "For the welfare of the worlds, the Lord dwells in the milky ocean" (sa lōkānām hitārthāya kṣīrōdē vasati prabhuḥ). This naama occurred earlier as the 105th and the 271st naamas.

702. vasumanāḥ · वसुमनाः

The one whose mind is always with Vasudeva, His father.

(oṃ) vasumanasē namaḥ

Sri Bhattar explains that just as the word "datta" by itself refers to Devadatta and "bhāmā" refers to Satyabhama, the word vasu here refers to Vasudeva. The Lord's mind is always with His father, out of love for him. When this naama occurred earlier (the 106th naama), it meant the one who treats His devotees as His treasure.

703. haviḥ · हविः

The one who was given away, like an offering, by Devaki and Vasudeva to Yasoda and Nandagopa as soon as He was born.

(oṃ) haviṣē namaḥ

Even though the child Krishna had nothing to fear from Kamsa, He allowed Himself to be carried away to Gokulam for the peace of mind of His parents. On that stormy night, Vasudeva carried the baby across the Yamuna, which parted to make way for him, while Adisesha spread his hoods over the child to shelter Him from the rain.

सद्गतिः सत्कृतिः सत्ता सद्भूतिः सत्परायणः ।

शूरसेनो यदुश्रेष्ठः सन्निवासः सुयामुनः ॥ ७५ ॥

sadgatiḥ satkṛtiḥ sattā sadbhūtiḥ satparāyaṇaḥ |

śūrasēnō yaduśrēṣṭhaḥ sannivāsaḥ suyāmunaḥ || 75 ||

704. sadgatiḥ · सद्गतिः

The one who shows the right path to the good.

(oṃ) sadgatayē namaḥ

Sri Bhattar notes that even at the time of Lord Krishna's birth, the good people saw signs of peace and auspiciousness everywhere. The Bhagavatam describes how, at that hour, the rivers became clear, the lakes were full of lotuses, the winds were pleasant, and the hearts of the sages became calm.

705. satkṛtiḥ · सत्कृतिः

The one whose actions are lovable, such as stealing butter and getting tied to the mortar.

(oṃ) satkṛtayē namaḥ

The Lord Himself says in the Gita, "My birth and My actions are divine" (janma karma ca mē divyam). One who truly understands this is not born again. Even contemplating His playful deeds as a child releases us from the bondage of samsara.

706. sattā · सत्ता

The one who is the very existence of all things.

(oṃ) sattāyai namaḥ

Lord Krishna says in the Gita, "Whatever is the seed of all beings, that I am, O Arjuna. There is no being, moving or unmoving, that can exist without Me." The Gita also explains that the word sat is used for existence, for goodness, and for auspicious action.

707. sadbhūtiḥ · सद्भूतिः

The one who is everything to the good. For His true devotees, He is their son, their friend, their messenger, their charioteer, and all else.

(oṃ) sadbhūtayē namaḥ

To Devaki and Yasoda, He was a son. To Arjuna, He was a friend and a charioteer. To the Pandavas, He was a messenger. To Sudama, He was a friend from childhood. In every relationship, He gives Himself fully to His devotees.

708. satparāyaṇaḥ · सत्परायणः

The one who is the supreme support of the good. It may also be read to mean that the good are His supreme support.

(oṃ) satparāyaṇāya namaḥ

Sri Bhattar gives both meanings. In the first, the Lord is the refuge of the good. In the second, the good are His refuge, and He quotes the Lord's own words from the Mahabharata, "The Pandavas are My very life" (mama prāṇā hi pāṇḍavāḥ).

709. śūrasēnaḥ · शूरसेनः

The one who had a valiant army of Yadavas and Pandavas when He relieved the earth of her burden by destroying the wicked.

(oṃ) śūrasēnāya namaḥ

710. yaduśrēṣṭhaḥ · यदुश्रेष्ठः

The foremost of the Yadavas.

(oṃ) yaduśrēṣṭhāya namaḥ

The Vishnu Purana says, "This is the one who was foretold by the wise, who know the purpose of the Puranas, as the cowherd who would lift up the sunken Yadava race." The Yadava race had fallen low because of Kamsa, and Krishna restored its glory.

711. sannivāsaḥ · सन्निवासः

The one who, even though He took a human form and acted like an ordinary human being, is the abode of rest for great sages like Sanaka.

(oṃ) sannivāsāya namaḥ

In the Vishnu Purana, Akrura describes how he saw, in the waters of the Yamuna, the Lord being meditated upon intensely by Sanandana and other pure sages, with their eyes fixed on the tips of their noses. Periyazhwar says that Krishna is "not just a cowherd's son but the rare God." Nammazhwar describes Him as the Lord with the lotus navel, worshipped by Siva, Brahma, Indra, and all the hosts of devas.

712. suyāmunaḥ · सुयामुनः

The one whose delightful sports, such as playing in the waters of the Yamuna, gathering flowers, and the rasa dance, are all connected with the holy Yamuna river.

(oṃ) suyāmunāya namaḥ

Andal begins the Thiruppavai by remembering the Lord as "the son of Nandagopa" and later sings of "the pure Yamuna of North Mathura" (vada madurai maindanai thūya peru nīr yamunai thuṟaivanai). The Yamuna, which witnessed so many of His childhood pastimes, is especially dear to Him.

भूतावासो वासुदेवः सर्वासुनिलयोऽनलः ।

दर्पहा दर्पदोऽदृप्तो दुर्धरोऽथापराजितः ॥ ७६ ॥

bhūtāvāsō vāsudēvaḥ sarvāsunilayō’nalaḥ |

darpahā darpadō’dṛptō durdharō’thāparājitaḥ || 76 ||

713. bhūtāvāsaḥ · भूतावासः

The one in whom all beings reside.

(oṃ) bhūtāvāsāya namaḥ

The Vishnu Purana says, "All beings dwell in Him, and He dwells in all beings." In His Krishna incarnation, the whole of Gokulam lived in His care, and everyone's life revolved around Him.

714. vāsudēvaḥ · वासुदेवः

The one who is the deity of the twelve-lettered Vasudeva mantra (oṃ namō bhagavatē vāsudēvāya).

(oṃ) vāsudēvāya namaḥ

This is the third occurrence of this name. Sri Bhattar explains that the same Para Vasudeva of Sri Vaikuntham took the vyuha form of Vasudeva in the milky ocean, and then was born as the son of Devaki and Vasudeva in Mathura (as described under the 700th naama).

715. sarvāsunilayaḥ · सर्वासुनिलयः

The one who is the indispensable support of the lives of His devotees, who cannot live without Him.

(oṃ) sarvāsunilayāya namaḥ

Sri Bhattar quotes the Mahabharata, which describes the joy of the people of Hastinapura when Krishna arrived there: "Like a place without the sun suddenly receiving the sun, like a place without wind suddenly receiving a breeze, the city of the Bharatas rejoiced when Krishna arrived." Everyone was so captivated by Him that their very life depended on Him.

716. analaḥ · अनलः

The one who cannot tolerate any offence committed against His devotees.

(oṃ) analāya namaḥ

Sri Bhattar quotes the Lord's own words from the Mahabharata: "At the time of slaying, there are two that I can never forgive: the one who obstructs a sacrifice, and the one who is hostile to the Pandavas." When this naama occurred earlier (the 294th naama), it meant the one who is never satisfied with the good He has done for His devotees. Lord Krishna felt forever in debt to Draupadi, even after saving her.

717. darpahā · दर्पहा

The one who destroys the pride of the devas and the asuras, without destroying the devas or the asuras themselves.

(oṃ) darpaghnē namaḥ

When Indra was proud and sent torrential rains upon Gokulam, the Lord lifted the Govardhana mountain like an umbrella and sheltered the cowherds and their cows for seven days, humbling Indra. When Satyabhama wished for the Parijata tree, the Lord brought it from Indra's garden, again humbling Indra's pride. He also humbled the pride of Brahma, who hid the cowherd boys and calves, by Himself becoming all the boys and calves for a whole year.

718. darpadaḥ · दर्पदः

The one who gives His true devotees a righteous pride by revealing Himself to them and letting them fully enjoy Him.

(oṃ) darpadāya namaḥ

Thiruvarangathu Amudhanar expresses this kind of pride, born of his association with Sri Ramanuja, in the Ramanuja Nootrandadi: "Who is there to equal me now?" and "What lowliness can come to me hereafter?"

719. adṛptaḥ · अदृप्तः

The one who never becomes proud, even after doing so many great deeds.

(oṃ) adṛptāya namaḥ

Sri Bhattar quotes the Sabha Parva of the Mahabharata: "Even after doing so many such deeds, the Lord who rides on Garuda did not feel any pride, because of His supreme majesty." If the name is read as drupta:, Sri Bhattar explains it as the one who was delighted by the love and care given by Yasoda and Nandagopa.

720. durdharaḥ · दुर्धरः

The one who, as the child Krishna, could not be controlled by Yasoda and Nandagopa in His playful activities, like an elephant in rut.

(oṃ) durdharāya namaḥ

In the Vishnu Purana, Yasoda, exasperated with the child's mischief, ties Him to the mortar and says, "O You of naughty deeds! Go now, if You can!" Sri Bhattar also quotes the Udyoga Parva, where it is said that those of little understanding who try to capture the lotus-eyed Krishna are like children trying to catch a blazing fire in a cloth. Duryodhana tried to capture Krishna in the court of Hastinapura, but the Lord showed His Vishwaroopam, and no one could hold Him.

721. aparājitaḥ · अपराजितः

The one who can never be defeated by anyone.

(oṃ) aparājitāya namaḥ

Sri Bhattar quotes from the Charaka Samhita, the text of Ayurveda, in which the physician says, while preparing a medicine, "Just as there is no defeat for Vasudeva, may this medicine be effective." Such was the certainty, even among physicians, that Vasudeva can never be defeated. The Ramayana also says, "He is unconquerable, eternal, and firm" (ajayyaḥ śāśvatō dhruvaḥ). This naama occurs again as the 866th naama.

विश्वमूर्तिर्महामूर्तिः दीप्तमूर्तिरमूर्तिमान् ।

अनेकमूर्तिरव्यक्तः शतमूर्तिः शताननः ॥ ७७ ॥

viśvamūrtirmahāmūrtiḥ dīptamūrtiramūrtimān |

anēkamūrtiravyaktaḥ śatamūrtiḥ śatānanaḥ || 77 ||

722. viśvamūrtiḥ · विश्वमूर्तिः

The one who has the whole universe as His body.

(oṃ) viśvamūrtayē namaḥ

Lord Krishna says in the Gita, "I am the Self, O Gudakesa, seated in the hearts of all beings." Sri Bhattar observes that the reason why the strong do not always win against the weak is that the Lord, as the inner controller of all, decides the outcome.

723. mahāmūrtiḥ · महामूर्तिः

The one whose body is immense, because it is the resting place of everything in the universe.

(oṃ) mahāmūrtayē namaḥ

In the Gita, the Lord says to Arjuna, "O Gudakesa! See now the whole universe, with everything moving and unmoving, in one corner of My body, and whatever else you wish to see."

724. dīptamūrtiḥ · दीप्तमूर्तिः

The one whose divine form shines exceptionally. Anything in this universe that shines does so only because it receives its light from Him.

(oṃ) dīptamūrtayē namaḥ

Lord Krishna says in the Gita, "Whatever being has glory, splendour, or power, know that it has come from a fragment of My splendour." The Kathopanishad says, "When He shines, everything shines after Him; by His light, all this is illumined" (tamēva bhāntam anubhāti sarvam).

725. amūrtimān · अमूर्तिमान्

The one who owns even those things which have no definite form, such as earth, water, fire, air, space, the mind, the intellect, and the ego.

(oṃ) amūrtimatē namaḥ

Sri Bhattar quotes the Gita: "Earth, water, fire, air, space, mind, intellect, and ego, this is My eightfold prakruti." He makes it clear that this naama should not be taken to mean that the Lord has no form. It means that even the formless things belong to Him.

726. anēkamūrtiḥ · अनेकमूर्तिः

The one who can take many forms at will.

(oṃ) anēkamūrtayē namaḥ

Sri Bhattar gives the example of Lord Krishna, who took sixteen thousand one hundred forms in order to be always in the company of His sixteen thousand one hundred queens. The Vishnu Purana says, "Bhagavan, the son of Devaki, took as many forms as there were queens, sixteen thousand one hundred." When Sage Narada visited Dwaraka, he was amazed to find Krishna in every palace, engaged in a different activity with each queen.

727. avyaktaḥ · अव्यक्तः

The one whose true nature is not manifest to everyone in His human incarnations.

(oṃ) avyaktāya namaḥ

Lord Krishna says in the Gita, "Veiled by My yoga maya, I am not manifest to all. This deluded world does not recognise Me as the unborn and imperishable one." Only His true devotees knew who He really was.

728. śatamūrtiḥ · शतमूर्तिः

The one who shows a hundred forms within His single form at the same time.

(oṃ) śatamūrtayē namaḥ

Sri Bhattar distinguishes this naama from anēkamūrti (726). anēkamūrti refers to the many separate forms He takes, while śatamūrti refers to many forms seen simultaneously within His one form, as in the Vishwaroopam shown to Arjuna. The Bhagavatam gives another beautiful example.

When Krishna entered Kamsa's wrestling arena, each person saw Him differently: to the wrestlers He was a thunderbolt, to the men He was the best of men, to the women He was Manmatha in person, to the cowherds He was their own kinsman, to the wicked kings He was the punisher, to His parents He was their child, to Kamsa He was death, and to the yogis He was the Supreme Truth.

729. śatānanaḥ · शताननः

The one with countless faces.

(oṃ) śatānanāya namaḥ

Sanjaya begins his description of the Vishwaroopam in the Gita with these words: "With countless mouths and eyes, with many wonderful sights, with many divine ornaments, and with many divine weapons raised" (anēka vaktra nayanam anēkādbhuta darśanam).

एको नैकः सवः कः किं यत्तत्पदमनुत्तमम् ।

लोकबन्धुर्लोकनाथो माधवो भक्तवत्सलः ॥ ७८ ॥

ēkō naikaḥ savaḥ kaḥ kiṃ yattatpadamanuttamam |

lōkabandhurlōkanāthō mādhavō bhaktavatsalaḥ || 78 ||

730. ēkaḥ · एकः

The one who is unique and matchless in all respects.

(oṃ) ēkāya namaḥ

When there is more than one of anything with similar qualities, we count them as two, five, and so on. But in the case of the Lord, there is no one to compare with Him, and so He is One. The Taittiriya Samhita says, "He alone became the king of the world" (ēka id rājā jagatō babhūva). The Chandogya Upanishad says, "One only, without a second" (ēkam ēvādvitīyam).

731. naikaḥ · नैकः

The one who is not one only.

(oṃ) naikāya namaḥ

Sri Bhattar beautifully explains how He is both one and many. He is One, because He is unique in having everything as His possession. But He is not one alone, because He has as His glorious possessions (vibhūtis) all things, which are of a different nature from Him, and of which He is the inner soul. The relationship is like that of the soul and the body: the soul is one, yet it has a body with many parts.

732. saḥ · सः

The one who destroys all ignorance about Himself and spreads true knowledge of Himself.

(oṃ) sāya namaḥ

Sri Bhattar gives the example of Lord Krishna, who from His very childhood spread knowledge about Himself to everyone through His wondrous deeds. The children of Gokulam would point at Him and say, "That is He!" Such was His easy accessibility.

733. vaḥ · वः

The one who dwells everywhere as the inner controller of everything.

(oṃ) vāya namaḥ

Sri Bhattar quotes the Vishnu Purana: "All beings dwell in Him, who is the soul of all, and He dwells in all beings without exception. Therefore, O sage, He is denoted by the letter va" (vasanti tatra bhūtāni bhūtātmanyakhilātmani | sa ca bhūtēṣvaśēṣēṣu vakārārthas tatō munē ||).

734. kaḥ · कः

The one who, even though He dwells in all things, including those that are impure, is Himself always resplendent and untouched by their impurity.

(oṃ) kāya namaḥ

Just as the sun's rays fall on both clean and dirty places without being soiled, the Lord dwells in all beings as their inner soul, yet remains pure and shining.

735. kim · किम्

The one who is to be enquired into by all those who wish to know the ultimate object of their desire.

(oṃ) kimē namaḥ

The Chandogya Upanishad says, "He is to be sought; He is to be enquired into" (sa anvēṣṭavyaḥ sa vijijñāsitavyaḥ). All the questions of the seekers of truth, "What is He? Where is He? Who is He?", lead finally to Him.

736. yat · यत्

The one who makes every effort to protect His devotees.

(oṃ) yatē namaḥ

Sri Bhattar quotes the Lord's own words: "Whoever remembers Me always, saying 'Krishna, Krishna, Krishna', I lift that person out of hell, just as a lotus rises out of the water" (kṛṣṇa kṛṣṇēti kṛṣṇēti yō mām smarati nityaśaḥ | jalam bhittvā yathā padmam narakāt uddharāmyaham ||).

737. tat · तत्

The one who increases knowledge of Him and devotion to Him in His devotees.

(oṃ) tatē namaḥ

Sri Bhattar quotes the Gayatri mantra from the Taittiriya Narayaniyam, "tat savitur varēṇyam", "that most excellent effulgence of the Lord", in which the Lord is referred to by the word tat.

738. padamanuttamam · पदमनुत्तमम्

The one who is the supreme goal of His devotees, unsurpassed by anything else.

(oṃ) padāya anuttamāya namaḥ

The Lord Himself is the goal to be attained, and there is nothing higher. Lord Krishna says in the Gita, "Having reached Me, the great souls do not return to this world of sorrow, for they have attained the highest perfection."

739. lōkabandhuḥ · लोकबन्धुः

The one who is the true relative and kinsman of everyone in the world.

(oṃ) lōkabandhavē namaḥ

Sri Bhattar explains that the Lord treats all beings as His own kin. Lord Krishna says in the Gita, "I am the same towards all beings; there is no one hateful or dear to Me. But those who worship Me with devotion are in Me, and I am in them." Andal says in the Thiruppavai, "Our relationship with You can never be broken" (unthannōdu uṟavēl namakku iṅgu ozhikka ozhiyādu).

740. lōkanāthaḥ · लोकनाथः

The master of all the worlds, whose relationship with all beings as their master is natural and unique, and is the reason for His attachment to them.

(oṃ) lōkanāthāya namaḥ

741. mādhavaḥ · माधवः

The consort of Mahalakshmi (mā).

(oṃ) mādhavāya namaḥ

This naama occurs three times (the 73rd, 169th, and 741st naamas). When it first occurred, Sri Bhattar gave a detailed description of the greatness of Mahalakshmi, quoting the Purusha Suktam, "Hree and Lakshmi are Your consorts" (hrīśca tē lakṣmīśca patnyau), and the Vishnu Purana, "Lakshmi is eternal, the mother of the universe, and never separated from Vishnu. Just as Vishnu is all-pervading, so is She, O best of Brahmins." Here, in the context of Krishna Avataram, the name reminds us that Krishna is always with Thaayaar, who came as Rukmini.

742. bhaktavatsalaḥ · भक्तवत्सलः

The one who is full of love for His devotees, like a cow for its calf.

(oṃ) bhaktavatsalāya namaḥ

Sri Bhattar says that the Lord's joy at gaining His devotees is so great that He forgets all His other desires (tallābha sambhrama vismṛta anya kāmaḥ). When Vidura invited Krishna to his humble home, the Lord, lost in Vidura's love, ate even the banana peels that Vidura's wife, in her excitement, offered Him instead of the fruit. Such is His love for His devotees.

सुवर्णवर्णो हेमाङ्गो वराङ्गश्चन्दनाङ्गदी ।

वीरहा विषमः शून्यो घृताशीरचलश्चलः ॥ ७९ ॥

suvarṇavarṇō hēmāṅgō varāṅgaścandanāṅgadī |

vīrahā viṣamaḥ śūnyō ghṛtāśīracalaścalaḥ || 79 ||

743. suvarṇavarṇaḥ · सुवर्णवर्णः

The one who has a golden hue.

(oṃ) suvarṇavarṇāya namaḥ

Sri Bhattar quotes the Mundaka Upanishad: "When the seer sees the golden-hued creator, the Lord, the Purusha, the source of Brahma, then, shaking off good and evil, the seer becomes stainless and attains supreme equality with Him." Gold is pure, untarnished, effulgent, and desired by all; so is the Lord.

744. hēmāṅgaḥ · हेमाङ्गः

The one whose limbs are eternal, celestial, and made of suddha-sattva, shining like gold.

(oṃ) hēmāṅgāya namaḥ

745. varāṅgaḥ · वराङ्गः

The one who, in response to Devaki's prayer, showed her His divine form, with its celestial marks, which is hidden from mortal eyes.

(oṃ) varāṅgāya namaḥ

Sri Bhattar quotes the Vishnu Purana, where Vasudeva beholds the newborn child: "Vasudeva saw the child, of the complexion of the petal of a full-blown blue lily, with four arms and the Srivatsa mark on His chest, and began to praise Him." Devaki then prayed that He hide this divine form, for fear of Kamsa, and He became an ordinary-looking baby.

746. candanāṅgadī · चन्दनाङ्गदी

The one whose own body is an infinitely beautiful jewel, so that ornaments like armlets and sandal paste become pleasing only when they touch His body.

(oṃ) candanāṅgadinē namaḥ

When Kubja, the hunchbacked maid of Kamsa, lovingly offered sandal paste to Krishna in Mathura, the Lord accepted it and, in return, straightened her body and made her beautiful.

747. vīrahā · वीरहा

The one who destroyed the mighty ones, such as Putana, Sakatasura, and the asuras in the form of the twin Arjuna trees, who tried to kill the child Krishna by deceit.

(oṃ) vīraghnē namaḥ

Sri Bhattar also explains that this naama refers to the destruction of those who are skilled with words but misuse their skill to make false arguments and prevent people from meditating on the Lord. This naama occurred earlier as the 168th naama and occurs again as the 927th naama.

748. viṣamaḥ · विषमः

The one whose behaviour towards the good and towards the wicked is different.

(oṃ) viṣamāya namaḥ

He was sweet and loving towards Yasoda, the gopis, and the cowherds, but terrible towards Kamsa, Putana, and the other asuras. To the Pandavas He was a friend and protector, but to Duryodhana He was an unbending opponent. This is not partiality; it is the natural response of the Lord to the attitude of each person towards Him.

749. śūnyaḥ · शून्यः

The one who, even when He is born among us as a human being, is completely free from any defects.

(oṃ) śūnyāya namaḥ

Though He was born as a child, played as a child, and lived among the cowherds, none of the faults of human birth touched Him. Lord Krishna says in the Gita, "Though I am unborn and imperishable, and the Lord of all beings, I take birth by My own will."

750. ghṛtāśīḥ · घृताशीः

The one who makes the world prosperous with His benevolent qualities, as if sprinkling it with ghee. It also refers to the child Krishna, who loved the butter and ghee in the homes of the gopis.

(oṃ) ghṛtāśiṣē namaḥ

Periyazhwar sings with great delight of the little Krishna who stole butter from the houses of the gopis and then pretended to be innocent. Nammazhwar too melts at the thought of the Lord of all the worlds being tied up for stealing butter.

751. acalaḥ · अचलः

The one who cannot be shaken by Duryodhana and other evil-minded people.

(oṃ) acalāya namaḥ

When Krishna went as a messenger to Hastinapura, Duryodhana tried to imprison Him, but the Lord stood firm and showed His Vishwaroopam. No one could move Him.

752. calaḥ · चलः

The one who swerves from His own word for the sake of His devotees.

(oṃ) calāya namaḥ

His firmness is towards His enemies; His swerving is reserved for His devotees. Sri Bhattar gives the well-known example of the Lord taking up arms against Bhishma, even though He had promised not to fight in the Mahabharata war. He broke His own promise to keep the vow of His devotee.

अमानी मानदो मान्यो लोकस्वामी त्रिलोकधृत् ।

सुमेधा मेधजो धन्यः सत्यमेधा धराधरः ॥ ८० ॥

amānī mānadō mānyō lōkasvāmī trilōkadhṛt |

sumēdhā mēdhajō dhanyaḥ satyamēdhā dharādharaḥ || 80 ||

753. amānī · अमानी

The one who has no pride.

(oṃ) amāninē namaḥ

Sri Bhattar gives the example of the Lord agreeing to go as a messenger for the Pandavas, even though He had to face many indignities in the court of Duryodhana. He who is worshipped by Brahma did not think it beneath Him to carry a message for His devotees.

754. mānadaḥ · मानदः

The one who always honours His devotees.

(oṃ) mānadāya namaḥ

Sri Bhattar gives the example of Lord Krishna honouring Arjuna by making him the hero of the Mahabharata, while He Himself was content to be his charioteer. He also honoured Vidura by staying in his humble house rather than in the palace of Duryodhana.

755. mānyaḥ · मान्यः

The one who is worthy of respect because of His special affection for His devotees.

(oṃ) mānyāya namaḥ

Sri Bhattar quotes the Mahabharata, where Krishna says, in His anger at Arjuna's distress, "Today no one, whether of the Saatvatas or the Kauravas, will escape death in battle at the hands of this angry charioteer." Such was His concern for Arjuna.

756. lōkasvāmī · लोकस्वामी

The master of the world, not so much because of His power, but because of the simplicity described in the previous three naamas.

(oṃ) lōkasvāminē namaḥ

Sri Bhattar's approach is especially beautiful here. The Lord is amānī because He is not proud of His greatness, mānada because He honours His devotees, and mānya because He is honoured for His love. It is this simplicity that makes Him the true master of all. Nammazhwar describes Him as "the one who has none equal or superior, who owns all the worlds, and who protected the cows from the rain with a mountain."

757. trilōkadhṛt · त्रिलोकधृत्

The one who bears the burden of supporting and nourishing the entire universe.

(oṃ) trilōkadhṛtē namaḥ

Because He created us, He takes on the responsibility of supporting us, just as a father takes on the responsibility of caring for his children.

758. sumēdhāḥ · सुमेधाः

The one whose mind is always thinking of the good of those who worship Him.

(oṃ) sumēdhasē namaḥ

759. mēdhajaḥ · मेधजः

The one who was born as the fruit of the austerities (the sacrifice) performed by Devaki to get Him as her son.

(oṃ) mēdhajāya namaḥ

As soon as He was born, Lord Krishna Himself revealed this to Devaki, as described in the Vishnu Purana: "Because you praised Me and prayed to Me with devotion, I have been born as your son."

760. dhanyaḥ · धन्यः

The one who considered being born to Devaki as His greatest wealth, and having obtained it, felt blessed.

(oṃ) dhanyāya namaḥ

What wealth could the Lord, who owns everything, wish to obtain? Sri Bhattar's answer is that He longed to be born as Devaki's son, and when that wish was fulfilled, He considered Himself blessed. Such is His love for His devotees.

761. satyamēdhāḥ · सत्यमेधाः

The one whose thoughts and words are always sincere and never a mere pretence.

(oṃ) satyamēdhasē namaḥ

Sri Bhattar gives the example of what happened after the Lord lifted the Govardhana mountain. His cowherd friends, amazed, wondered aloud whether He was really one of them or some god. The Lord replied sincerely, "If you are not ashamed of Me, and if you consider Me praiseworthy, then think of Me as your kinsman. I am neither a deva nor a gandharva; I was born as your relative." His straightforwardness (Arjavam) is a quality to be admired and followed.

762. dharādharaḥ · धराधरः

The one who bore the Govardhana mountain.

(oṃ) dharādharāya namaḥ

Sri Bhattar quotes the thoughts of the Lord from the Vishnu Purana before He lifted the mountain: "This whole settlement of cowherds must now be protected by Me. I will boldly uproot this mountain of rocks and hold it up as a broad umbrella over the cow-pen." For seven days and nights, the little Krishna held up the mountain on His little finger, while Indra's rains lashed down.

तेजो वृषो द्युतिधरः सर्वशस्त्रभृतां वरः ।

प्रग्रहो निग्रहो व्यग्रो नैकशृङ्गो गदाग्रजः ॥ ८१ ॥

tējō vṛṣō dyutidharaḥ sarvaśastrabhṛtāṃ varaḥ |

pragrahō nigrahō vyagrō naikaśṛṅgō gadāgrajaḥ || 81 ||

763. tējōvṛṣaḥ · तेजोवृषः

The one who showers His splendour, in the form of protection, on the good.

(oṃ) tējōvṛṣāya namaḥ

764. dyutidharaḥ · द्युतिधरः

The one who, even at a very young age in His Krishna incarnation, had a radiance that could overwhelm the mighty.

(oṃ) dyutidharāya namaḥ

As a little child, He destroyed Putana, Sakatasura, Trinavarta, and many other powerful asuras. When He entered Kamsa's arena as a boy, His radiance alone made the mighty wrestlers Chanura and Mushtika tremble.

765. sarvaśastrabhṛtāṃ varaḥ · सर्वशस्त्रभृतां वरः

The foremost among those who wield weapons, in His fights against the asura Naraka, King Jarasandha, and others.

(oṃ) sarvaśastrabhṛtāṃ varāya namaḥ

Sri Bhattar quotes the Vishnu Purana: "For the Lord of the world, who was playing at human activities, it was mere play to discharge different kinds of weapons against His enemies."

766. pragrahaḥ · प्रग्रहः

The one who, though only Arjuna's charioteer, had excellent control over Arjuna himself, guiding him through the Gita.

(oṃ) pragrahāya namaḥ

Just as a charioteer controls the horses with the reins (pragraha), Lord Krishna controlled the mind of Arjuna with His teaching, turning a confused and grieving warrior into one who could say, "My delusion is gone; I will do as You say."

767. nigrahaḥ · निग्रहः

The one who subdued all the enemies in the Mahabharata war by His skill as a charioteer, without depending on Arjuna or his valour.

(oṃ) nigrahāya namaḥ

768. vyagraḥ · व्यग्रः

The one who eagerly took the lead in the Mahabharata war whenever it was needed, because He could not bear to see His devotees suffer.

(oṃ) vyagrāya namaḥ

769. naikaśṛṅgaḥ · नैकशृङ्गः

The one who used many different means to bring about the fall of the enemies of His devotees.

(oṃ) naikaśṛṅgāya namaḥ

Sri Bhattar lists these means: giving sound advice, skilfully driving the chariot, pretending that He would not use a weapon but using it at the right moment, and so on. When Jayadratha was to be killed before sunset, He covered the sun with His discus; when Drona could not be stopped, He devised the plan that led to the end of the war.

770. gadāgrajaḥ · गदाग्रजः

The one who was the elder brother of Gada, a child born to Vasudeva and his wife Sunama after Krishna.

(oṃ) gadāgrajāya namaḥ

चतुर्मूर्तिश्चतुर्बाहुश्चतुर्व्यूहश्चतुर्गतिः ।

चतुरात्मा चतुर्भावश्चतुर्वेदविदेकपात् ॥ ८२ ॥

caturmūrtiścaturbāhuścaturvyūhaścaturgatiḥ |

caturātmā caturbhāvaścaturvēdavidēkapāt || 82 ||

771. caturmūrtiḥ · चतुर्मूर्तिः

The one who had four forms, even in His incarnation as Krishna.

(oṃ) caturmūrtayē namaḥ

Just as there are four vyuha forms, Vasudeva, Sankarshana, Pradyumna, and Aniruddha, the Lord in His Krishna incarnation also had four forms, as Krishna (Vasudeva), Balarama (Sankarshana), His son Pradyumna, and His grandson Aniruddha. Similarly, in His Rama incarnation, He was present as Rama, Lakshmana, Bharata, and Satrughna.

772. caturbāhuḥ · चतुर्बाहुः

The one who showed His four-armed form to Devaki and Vasudeva at the time of His birth.

(oṃ) caturbāhavē namaḥ

Sri Bhattar quotes the Vishnu Purana, where Devaki prays to the newborn Lord: "O Soul of all! Withdraw this four-armed form, lest Kamsa, born of the race of Diti, come to know of Your incarnation." When this naama occurred earlier as caturbhuja (the 142nd naama), it referred to the four-armed vyuha form.

773. caturvyūhaḥ · चतुर्व्यूहः

The one who had four manifestations in His Krishna incarnation, as Vasudeva, Balarama, Pradyumna, and Aniruddha.

(oṃ) caturvyūhāya namaḥ

When this naama occurred earlier (the 140th naama), Sri Bhattar explained it in terms of the vyuha forms, each of which has its own limbs, colour, ornaments, weapons, vehicle, and banner. Here, he explains it in terms of the Krishna incarnation.

774. caturgatiḥ · चतुर्गतिः

The one through whom the four kinds of goals are attained by His worshippers, according to the different levels of their effort.

(oṃ) caturgatayē namaḥ

Lord Krishna says in the Gita, "Four kinds of virtuous people worship Me, O Arjuna: the distressed, the seeker of knowledge, the seeker of wealth, and the wise." He grants each of them what they seek.

775. caturātmā · चतुरात्मा

The one who manifests Himself in four forms.

(oṃ) caturātmanē namaḥ

Sri Bhattar sees a connection between the groups of naamas and has divided the thousand names into forty-four groups, like the forty-four petals of a lotus flower. So each time a name like this one occurs, he gives the meaning most appropriate to the form of the Lord being described. When this naama occurred earlier (the 139th naama), it referred to the four vyuha forms; here, it refers to the four forms of the Lord in the Krishna incarnation.

776. caturbhāvaḥ · चतुर्भावः

The one who expresses Himself through the four kinds of actions of His four forms, namely creation, protection, destruction, and the granting of knowledge.

(oṃ) caturbhāvāya namaḥ

777. caturvēdavit · चतुर्वेदवित्

The one who is known by those who are learned in the four Vedas.

(oṃ) caturvēdavidē namaḥ

Even those who are learned in the four Vedas see only a drop of the great ocean that He is, for His magnificence, displayed in His vyuha and vibhava forms, is as vast as the ocean. Nammazhwar addresses Him as "the one who is the Veda itself."

778. ēkapāt · एकपात्

The one who chooses to show only a part of His glory when He incarnates among human beings.

(oṃ) ēkapadē namaḥ

Sri Bhattar quotes, "O Brahmarshi! This is a partial incarnation of the Lord." The Purusha Suktam also says that all beings are only one quarter of Him, while three quarters of Him are immortal in the heavens (pādō'sya viśvā bhūtāni tripādasyāmṛtam divi). Even in His incarnations, what we see is only a small part of His infinite glory.

समावर्तो निवृत्तात्मा दुर्जयो दुरतिक्रमः ।

दुर्लभो दुर्गमो दुर्गो दुरावासो दुरारिहा ॥ ८३ ॥

samāvartō nivṛttātmā durjayō duratikramaḥ |

durlabhō durgamō durgō durāvāsō durārihā || 83 ||

779. samāvartaḥ · समावर्तः

The one who takes incarnations again and again, as needed, for the benefit of His devotees, even though He is without birth.

(oṃ) samāvartāya namaḥ

Lord Krishna says in the Gita, "Whenever there is a decline of dharma and a rise of adharma, O Bharata, I manifest Myself. To protect the good, to destroy the wicked, and to establish dharma, I am born in every age" (sambhavāmi yugē yugē).

780. nivṛttātmā · निवृत्तात्मा

The one whose nature is free from the bonds of samsara, even when He takes His incarnation among us.

(oṃ) nivṛttātmanē namaḥ

This is the fourth and last occurrence of this naama. Sri Bhattar interprets it differently each time: as the 231st naama, the one whose nature is superior to all things (in the context of the Purusha Suktam); as the 453rd naama, the one whose mind is withdrawn from worldly objects (in the Nara-Narayana incarnation); as the 604th naama, the soul of those who follow Nivritti Dharma; and here, as the one who remains untouched by samsara even in His incarnation as Krishna. This shows clearly how there is no repetition in the Sahasranamam.

781. durjayaḥ · दुर्जयः

The one who cannot be won over by the ordinary power of humans or devas, but only when He Himself chooses to reveal Himself.

(oṃ) durjayāya namaḥ

Sri Bhattar quotes, "If He does not show Himself, who can succeed in seeking and finding Him?" (yanna darśitavān ēṣa kastadanvēṣṭum arhati). He can be won over only by total surrender (śaraṇāgati) or by pure devotion.

The next four naamas, together with this one, describe four aspects of the difficulty of reaching the Lord for those who are not devoted to Him.

782. duratikramaḥ · दुरतिक्रमः

The one without whom there is no other way for those who wish to cross the ocean of sorrow.

(oṃ) duratikramāya namaḥ

Sri Bhattar quotes the Svetasvatara Upanishad: "When people are able to roll up the sky like a piece of leather, then alone will there be an end of sorrow without knowing the Lord." In other words, it is impossible.

783. durlabhaḥ · दुर्लभः

The one who is difficult to attain for those who are not single-minded in their devotion to Him and have not controlled their senses.

(oṃ) durlabhāya namaḥ

Sri Bhattar quotes the Vishnu Dharma: "Janardana is not easily reached by one whose mind is set on other things" (tasyāpyanya manaskasya sulabhō na janārdanaḥ). For those who are single-minded, He is sulabha, very easy to reach, as we will see in the 828th naama.

784. durgamaḥ · दुर्गमः

The one who cannot be approached by the weak-minded because of His overwhelming effulgence, just as the midday sun cannot be looked at by those with weak eyes.

(oṃ) durgamāya namaḥ

785. durgaḥ · दुर्गः

The one who is separated from us by our ignorance (avidyā), which acts like a fortress wall between Him and us.

(oṃ) durgāya namaḥ

786. durāvāsaḥ · दुरावासः

The one whose abode, Paramapadam, is very difficult to reach for those who are not devoted to Him.

(oṃ) durāvāsāya namaḥ

These four naamas (783 to 786) tell us that the Lord is hard to reach for those who turn away from Him. Yet, as Sri Bhattar shows throughout, for those who turn towards Him with love, He is the easiest of all to reach.