Prolog

ॐ श्रीविष्णुसहस्रनामस्तोत्रम्‌ ॥ 

Sloka 1

शुक्लाम्बरधरं विष्णुं शशिवर्णं चतुर्भुजम्।
प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये॥१॥
Aum Shuklambaradharam Vishnum Shashivarnam Chaturbhujam
Prasannavadanam Dhyayet Sarvavighnopashaantaye
Meaning: To overcome all obstacles, I meditate on the omnipresent Mahaa Vishnu with four Arms, dressed in white, with a face bright as the moon that radiates joy and happiness.

Sloka 2

यस्य द्विरदवक्त्राद्याः पारिषद्याः परः शतम्‌।
विघ्नं निघ्नन्ति सततं विष्वक्सेनं तमाश्रये॥२॥
Yasya Dwiradavaktraadya Paarishadyaah parashshatam
Vighnam Nighnanti Satatam Vishwaksenam Tamaashraye

Meaning: I pay obeisance to Vishvaksenaa, the remover of hurdles, who has countless attendants awaiting his commands.

Sloka 3
व्यासं वसिष्ठनप्तारं शक्तेः पौत्रमकल्मषम्‌।
पराशरात्मजं वन्दे शुकतातं तपोनिधिम्॥३॥
Vyaasam vasishtanaptaaram shakteh pautramakalmasham
paraasharaatmajam vande shukataatam taponidhim
Meaning: Prostrations to flawless Vyasa, the great-grandson of Vasishta; grandson of Shakthi; son of Paraasara; and father of Sukaa; and one who leads an austere life.

Sloka 4
व्यासाय विष्णुरूपाय व्यासरूपाय विष्णवे।
नमो वै ब्रह्मनिधये वासिष्ठाय नमो नमः॥४॥
Vyasaaya Vishnu-roopaaya Vyaasa-roopaaya Vishnave
Namo Vai Brahma-nidhaye Vaasishtaaya Namo Namah
Meaning: Prostrations to the enlightened Vyasa of Vasishta's lineage, an embodiment of Vishnu, or Vishnu himself in Vyasa's manifestation.

Sloka 5
अविकाराय शुद्धाय नित्याय परमात्मने।
सदैकरूपरूपाय विष्णवे सर्वजिष्णवे॥५॥
Avikaaraaya Shuddhaaya Nityaaya Paramaatmane
Sadaika Roopa Roopaya Vishnave Sarva Jishnave
Meaning: Prostrations to Him, the Dispassionate, Pure, Omnipotent and greatest of Souls. He is always manifested in all forms, in His own unique form.

Sloka 6
यस्य स्मरणमात्रेण जन्मसंसारबन्धनात्।
विमुच्यते नमस्तस्मै विष्णवे प्रभविष्णवे॥६॥

Yasya Smaranamathrena Janmasamsarabandhanaat
Vimuchyate Namastasmai Vishnave Prabhavishnave
Meaning: Prostrations to the Illuminating Vishnu, upon the very thought of whom one is freed from the ties of Samsara (cycle of birth and death).

Sloka 7

ॐ नमो विष्णवे प्रभविष्णवे।

श्रीवैशम्पायन उवाच ---
श्रुत्वा धर्मानशेषेण पावनानि च सर्वशः।
युधिष्ठिरः शान्तनवं पुनरेवाभ्यभाषत॥७॥

Shree Vaisham paayana uvacha---
Shruthva dharmaana sheshena paavananicha sarvashaha
Yudhishtara shanthanavam punarevaabhya bhaashatha

Meaning: Vaisampayana, the narrator to Dhritrastra says: "Yudhishthira, as a righteous man (dharamana) of spiritual inclination, with the mortal integrity (paavanaani) of a careful mortal, asks (bhaashatha) Bhishma (shaantanavam) quite an interesting set of questions which are typical queries which the heart of seekers will always ask.

Sloka 8

युधिष्ठिर उवाच ---
किमेकं दैवतं लोके किं वाप्येकं परायणम्।
स्तुवन्तः कं कमर्चन्तः प्राप्नुयुर्मानवाः शुभम्॥८॥

Yudhishtira uvacha:-
Kimekam daivatham loke kim vaapyekam paraayanam
Sthuvanthah kam kamarchanta prapnuyur maanavaa shubam

Meaning: Who (kim) is the greatest (ekam) Lord (daivatam) in the world (loke)? Who is the one (ekam) refuge (paraayanam) for all? By glorifying (sthuvantah) whom (kam) can man (manavah) reach the Auspiciousness (shubam) (peace and prosperity)? By worshipping (archantah) whom can a man reach auspiciousness (peace and prosperity)?

Sloka 9

को धर्मः सर्वधर्माणां भवतः परमो मतः।
किं जपन्मुच्यते जन्तुर्जन्मसंसारबन्धनात्॥९॥

Ko dharma sarva dharmaanaam bhavatha paramo mathaha
Kim japan muchyathe janthur janma samsaara bandhanaath

Meaning: What (ko) is, in thy opinion, the Greatest Dharma? By (kim) doing japa of what can “creatures” (jantu) go beyond (mutchyate) the bonds (bandhanaath) of samsara?

Sloka 10

भीष्म उवाच ---
जगत्प्रभुं देवदेवमनन्तं पुरुषोत्तमम्।
स्तुवन् नामसहस्रेण पुरुषः सततोत्थितः॥१०॥
Shree Bheeshma Uvacha ---

Jagath prabhum deva devamantham purushothamam
Sthuvan naama sahasrena purusha saththo thithaha

Meaning:The supreme (uttamam) Purusha, who is ever up and working for the welfare of all, the Lord (prabhum) of the world (jagat) the endless (anantam) – Sri Maha Vishnu

Sloka 11
तमेव चार्चयन्नित्यं भक्त्या पुरुषमव्ययम्।
ध्यायन् स्तुवन् नमस्यंश्च यजमानस्तमेव च॥११॥
Thameva chaar chayan nithyam bhakthya purusha mavyayam
Dhayaayan sthuvan namasyamshcha yajamanas thamevacha

Meaning: By meditating upon (sthuvan naama), by (cha) worshipping (archayan) and by prostrating at the same Purusha, man can reach true Auspiciousness.

Sloka 12
अनादिनिधनं विष्णुं सर्वलोकमहेश्वरम्।
लोकाध्यक्षं स्तुवन्नित्यं सर्वदुःखातिगो भवेत्॥१२॥

Anaadhinidhanam vishnum sarva lokamaheshvaram
Lokaadhyaksham sthuvan nithyam sarva dhukkaa thigo bhaveth

Meaning: The greatest Dharma is the one Vishnu, who has neither a beginning (Aadi) nor an end (Nidhanam), the supreme Lord (Maheshwaram) of the world. All creatures can go beyond the bonds of samsar, “and he goes beyond all sorrows” who daily (nityam) chants (stuvan) the sahasranaamas and within glorifies “the knower of the world” (Lokaadhyaksha).

Sloka 13

ब्रह्मण्यं सर्वधर्मज्ञं लोकानां कीर्तिवर्धनम्।
लोकनाथं महद्भूतं सर्वभूतभवोद्भवम्॥१३॥

Brahmanyam sarva dharmangyam lokãnãm keerthivardhanam
Lokanãtham mahath bhootham sarva bhootha bhavothbhavam
Meaning: One who prays to Him can overcome all adversities. Prayers and Vedas are dear to Him. He knows Dharma in its entirety. He fosters life in all the worlds. He is the Supreme Ruler, the Absolute Being, the cause of all creation.

Sloka 14

एष मे सर्वधर्माणां धर्मोऽधिकतमो मतः।
यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरः सदा॥१४॥

Esha me sarvadharmaanaam dharmodhi kathamo mathaha
Yadh bhakthyaa pundari kaaksham sthavai rar-chen nara ssadaa

Meaning: Unwavering worship of the Lotus-eyed Narayana (Pundarikaksham) is the surest route to liberation (from the cycle of birth and death).

Sloka 15

परमं यो महत्तेजः परमं यो महत्तपः।
परमं यो महद्ब्रह्म परमं यः परायणम्॥१५॥
Paramam-yo Mahaththejaha Paramam-yo Mahaththapaha

Paramam-yo Mahadhbrahma Paramam-yah Paraayanam

Meaning: Realising this most divine being, the embodiment of purity and austerity, the Ultimate Reality (or Brahman) is the Supreme aim of all life.

Sloka 16
पवित्राणां पवित्रं यो मङ्गलानां च मङ्गलम्।
दैवतं देवतानां च भूतानां योऽव्ययः पिता॥१६॥
Pavithraanam Pavithram-yo Mangalaanaamcha Mangalam

Daivatham Devathaanaamcha Bhoothaanaam-yo Vyaya Pithah

Meaning: He is purity among the purest, most auspicious (glorious) among the auspicious, the Diving Being among the Gods, the life force in every living being, the Eternal Parent of all the worlds and everything in them.

Sloka 17

यतः सर्वाणि भूतानि भवन्त्यादियुगागमे।
यस्मिंश्च प्रलयं यान्ति पुनरेव युगक्षये॥१७॥

Yathah sarvaani bhoothaani bhavanthyaadhi yugaagame
Yasmimshcha pralayam yaanthi punareva yugakshaye

Meaning: He is the One from whom all beings come into existence at the beginning of a cycle of time, and He is also the One into whom they all dissolve at the end of the cycle.

Sloka 18

तस्य लोकप्रधानस्य जगन्नाथस्य भूपते।
विष्णोर्नामसहस्रं मे शृणु पापभयापहम्॥१८॥

Tasya loka pradhaanasya jagan-naathasya bhoopathe
Vishnor nama sahasram me shrunu paapa bhayaapaham

Meaning: Hear from me the hymn that is constituted of a 'thousand names' of that Vishnu who is the master of the universe, who is the subject of discourse of all scriptures, and who is the eraser of all sins and fear of samsaara.(So says Bhishma mahaapitaa)

Sloka 19

यानि नामानि गौणानि विख्यातानि महात्मनः।
ऋषिभिः परिगीतानि तानि वक्ष्यामि भूतये॥१९॥

Yaani naamaani gounaani vikyaathaani mahaatmanaha
Rushibhi parigeethaani taani vakshyaami bhoothaye

Meaning: The names of the Lord, the best of beings, that describe His wonderful attributes are being narrated now for benefit of the audience. Sages throughout the ages recited these names with devotion and fervour. Doing so will help one lead a happy and contended life.

Sloka 20

ऋषिर्नाम्नां सहस्रस्य वेदव्यासो महामुनिः।
छन्दोऽनुष्टुप् तथा देवो भगवान् देवकीसुतः॥२०॥

Rushirnaamnaam sahastrasya vedhavyaaso mahaamunihi
Chchando-nushtup tatha dhevo bhaghavaan devakee-sutaha

Meaning: These thousand names were composed by the great sage Vyasa, who also compiled the Vedas, and the names are organised using the Anushtup meter in praise of the Lord, son of Devaki.

Sloka 21

अमृतांशूद्भवो बीजं शक्तिर्देवकिनन्दनः।
त्रिसामा हृदयं तस्य शान्त्यर्थे विनियोज्यते॥२१॥

Amrutaam shoodbhavo beejam shakthir devaki nandanaha
Trisaamaa hrudayam tasya shaantyarthe viniyujyate

Meaning: Its seed is he who is born in the lunar race, vigor is Krishna - son of Devaki, heart lies in three Gunas of Satva, Rajas and Tamas, goal is the attainment of peace and tranquility (union of one's body, mind and soul).

Sloka 22

विष्णुं जिष्णुं महाविष्णुं प्रभविष्णुं महेश्वरम्‌।
अनेकरूप दैत्यान्तं नमामि पुरुषोत्तमं॥२२॥

Vishnum jishnum mahaavishnum prabhavishum maheshwaram
Aneka roopa daithyaantam namaami purushot-tamam

Meaning: I bow to the most perfect Lord who pervades everything, who is always victorious, the all-powerful God of Gods who destroys all demons (Daityas).

Sloka 23 - The versers in this sloka are chanted for invoking and installing refreshing and spiritually benign ideas on the limbs of the devotee chanting Vishnu Sahasranamam. This beautiful subjective ritual is known as ‘Installation on the limbs’ (Anga-nyaasa). Not only that the devotee temporarily discovers a new surge of inspiration, but even beginners feel highly relieved, at least temporarily, from the load of their senses of ‘sins’. When this is properly performed with a right attitude and devotion, the student gains identification (saaroopya) with the Lord of his heart, at the outer levels of his personality.

अस्य श्री विष्णोर्दिव्यसहस्रनामस्तोत्रमहामान्त्रस्य ।

श्री वेदव्यासो भगवान ऋषिः ।

अनुष्टुप् छन्दः
श्री महाविष्णुः परमात्मा श्रीमन्नारायणो देवता ।
अमृतां शूद्भवो भानुरिति बीजम् ।
देवकीनन्दनः स्रष्टेति शक्तिः।
उद्भवः क्षोभणो देव इति परमो मन्त्रः ।
शङ्खभृर्न्नन्दकी चक्रीति कीलकम् ॥
शार्ङ्गधन्वा गदाधर इत्यस्त्रम् ।
रथाङ्गपाणिरक्षोभ्य इति नेत्रम् ।
त्रिसामा सामगः सामेति कवचम् ।
आनन्दं परब्रह्मेती योनिः ।
ऋतुः सुदर्शनः काल इति दिग्बन्धः ।
श्री विश्वरूप इति ध्यानम् ॥
श्री महाविष्णु प्रीत्यर्थे सहस्रनाम जपे विनियोगः ।
Asya Shree Vishnordivya-sahasranaama-stotra Mahaamantrasya

Shree veda-vyaaso Bhagavan Rishihi

Anushtup Chandah
Shri Maha Vishnu Paramaatmaa Shriman Naaraayano Devataa
Amrutaam Shoodbhavo Bhanurithi beejam

Devakee Nandhana Srashtheti Shaktihi
Udbhava Kshobhano Deva Ithi Paramo Manthraha
Shankhabhrn nandaki Chakreethi Keelakam
Sharngadhanwa Gadadhara Ityasthram
Rathangapaani Rakshobhya Ithi Nethram
Thrisaama Samaga Samethi Kavacham
Aanandam Parabrahmethi Yonihi
Rutuh Sudharshanah Kalah Ithi Digbandhah

Shree Vishwaroopa Ithi Dhyaanam
Shree MahaaVishnu Preethyarththe Sahasranama Jape Viniyogah

Sloka 24: Dhyaanam
क्षीरोदन्वत्प्रदेशे शुचिमणिविलसत्सैकते मौक्तिकानां
मालाक्लृप्तासनस्थः स्फटिकमणिनिभैर्मौक्तिकैर्मण्डिताङ्गः ।
शुभ्रैरभ्रै रतभ्रैरुपरि विरचीतैर्मुक्तपीयूषवर्षैः
आनन्दी नः पुनीयादरिनलिनकदाशङ्गपाणिर्मुकुन्दः ॥

Ksheero danvath pradeshey Shuchimani Vilasath Saikathey Maukthi Kaanaam
Maalaaklupta Sanasthah Sphatika Maninibhair Maukthikair Mandi thangaha
Subhrair abhrair Adhabrair upari Virachithair Muktha Piyusha Varshaihi
Aanandi Nah Puniyaad ari Nalina gadaa Shankha Paanir Mukundaha

Meaning: We seek the blessing of Mukunda, Whose abode is in the ocean of milk (with shores strewn with beautiful pearls and coral beads), with charming white clouds hovering over Him, Who bestows the nectar of immortality, and Who has in His four hands the conch, the discus, the mace and the lotus.

Sloka 25: Dhyaanam

भूः पादौ यस्य नभिर्वियधसुरनिलश्चन्द्र सूर्यो च नेत्रे
कर्णावाशाःशिरो द्यौर्मुखमपि दहनो यस्य वस्तेयमब्धिः।
अन्तःस्थं यस्य विश्वं सुरनरखगगोभोगिगन्धर्वदैत्यैः
चित्रं रंरम्यते तं त्रिभुवन वपुषं विष्नुमीशं नमामि ॥

Bhooh Paadou Yasya Nabhir ViyadhaSuraNilashChandra Sooryo cha Nethre
KarNa Vashaah Shiro Dhyour Mukhamapi Dahano Yasya Vastheya Mabdhih
Antastham Yasya Vishwam Sura Nara khagago Bhogi Gandharva Daithyai
Chithram Ram Ramyathe Tham Tribhuvana Vapusham Vishnu Meesham Namaami

Meaning: I bow to Mahaa Vishnu for Whom the earth is the feet, the sky is the navel, the wind is the breath, the Sun and Moon are the eyes, fire is the mouth, and the oceans are the lower stomach; within Whom dwell other Gods, human beings and all other living things; and who is the ruler of the universe.

Sloka 26: Meditation

शान्ताकारं भुजगशयनं पद्मनाभं सुरेशं
विश्वाधारं गगनसदृशं मेघवर्ण शुभाङ्गम् ।
लक्ष्मीकान्तं कमलनयनं योगिभिर्ध्यानगम्यम्
वन्दे  विष्णुं भवभयहरं सर्वलोकैकनाथम् ॥

Shaantha Kaaram Bhujaga Shayanam Padmanaabham Suresham
Viswaadhaaram Gagana Sadhrsham Meghavarnam Subhaangam
Lakshmikaantam Kamalanayanam Yogibhirdyaanagamyam
Vande Vishnum Bhava Bhayaharam Sarva Lokaika Naatham

Meaning: I pay obeisance to Mahaa Vishnu, Who is always serene, who rests on the serpent Aadhi Sesha, from Whose navel grows a lotus, the Lord of the Gods, the protector of all the worlds, Who like the sky is everywhere, with the hue of rain-bearing clouds, Who charms Mahaa Lakshmi, Whose eyes are like lotuses, and Who is always present in the thoughts and words of great sages.

Sloka 27: Meditation

मेघश्यामं पीतकौशेयवासं
श्रीवत्साङ्कम् कौस्तुभोद्भासिताङ्गम् ।
पुण्योपेतं पुन्डरीकायाताक्षम्
विष्णुं वन्दे  सर्वलोकैकनाथम् ॥

Meghasyaamam Peethakousheyavaasam
Sreevathsaankam Koustubhodbhaasitaangam
Punyopetham Pundareekaayathaaksham
Vishnum Vandhe Sarvalokaikanaatham

Meaning: I pay obeisance to Lord Vishnu, Whose body is of dark colour (shyamam) like the clouds (megha), Who lives (vaasam) in the pure ocean of milk (peeta-kousheya), Who has Lakshmi (sri) in his chest (vatsangam).

Sloka 28 (Not included in several texts)
नमः समस्थभूतानामाधिभूताय भूभ्रिते ।
अनेकरूपरूपाय विष्णवे प्रभविष्णवे ॥

Namah samasthabhootaanaamaadhibhootaaya bhoorbhritey |
anekarooparoopaaya vishṇave prabhavishnave ||
Meaning: Salutations to the mighty Lord Vishnu, the king of the earth, who existed
before all beings, who is the first being and who manifests himself in
many forms. 

Sloka 29

सशङ्खचक्रं सकिरीटकुण्डलं सपीतवस्त्रं सरसीरुहेक्षणम् ।
सहारवक्षः सथ्लशोभिकौस्तुभं नमामि विष्णुं सिरसा चतुर्भुजम् ॥

Sashankha Chakram Sakireeta Kundalam
Sapeetha Vasthram Sarasee Ruhekshanam
Sahaaravakshah Sthalashobhi Kousthubham
Namaami Vishnum Sirasaa Chathurbhujam

Meaning: I salute the four-armed, lotus-eyed Mahaa Vishnu Who wears a crown and ear rings, Who is clad in Golden attire and is adorned by beautiful garlands and the wondrous gem of Kousthubham.

Sloka 30

छायायां पारिजातस्य हेमसिंहासनोपरि
आसीनमम्बुदाश्याममायताक्षमलंकृतम् ।
चंद्राननं चतुर्बाहुं श्रीवत्साङ्कितवक्षसम्
रुक्मिणी सत्यभामाभ्यां सहितं कृष्णमाश्राये ॥

Chchaayaayaam Paarijaathasya Hema Simhaasanopari
Aaseenamambudhaa Shyaamam Aaayathakshamalankritham
Chandraananam Chathurbahum Sreevathsaangitha Vakshasam
Rukmini Sathyabhamabhyam Sahitham Krishnamaashraye

Meaning: I prostrate myself at the feet of the divine looking Krishnaa, seated on a golden throne with Rukmini and Sathyabhaama under the Paarijaatha tree, with the complexion of dark clouds, beautiful long, bright eyes, with His face cool as the moon and with the mark Srivatsom adorning His chest.

The order and organization of Vishnu Sahasranamastotram

(This text has been reproduced from a commentary on Vishnu Sahasranamam by Narasimhan Krishnamachari)

Sri Vishnu Sahasranama Stotram as printed for chanting purposes consists of three sections:

1. A prolog: which gives the background on why the Stotram was imparted to the great and just Yudhishthira by Bhishma.
2. The thousand names of Vishnu: organised in a poetic format in 107 stanzas, in the anushtup chandas, (a meter with eight syllables in a quarter), with two quarters per line, and two lines per stanza.
3. The phala sruti: or a recounting of the benefits that can accrue by chanting the Stotram.

Why should one recite Vishnu Sahasranamam?

(Text taken from commentary on Vishnu Sahasranamam by Sri Narasimhan Krishnamachari)

Six reasons are generally identified for the greatness of the Stotram. These are: 

1. It is the essence of the Mahabharata. 

2. Sages such as Narada, the Alwars, and composers including Saint Tyagaraja have made repeated references to the "Thousand Names of Vishnu" in their devotional works. 

3. The person who strung together the thousand names as part of the Mahabharata and preserved it for the world was none other than Sage Vedavyasa, the foremost knower of the vedas, and considered an incarnation of Vishnu (vyasaya vishnu rupaya vyasa rupaya vishnave namo...). 

4. It is the considered opinion of Bhishma that it is the best and easiest of all dharmas, or the means to attain relief from all bondage. 

5. It is widely accepted that the chanting of this Stotram gives relief from all sorrows and leads to happiness and peace of mind. 

6. It is in conformity with the teachings of the Bhagavad Gita, Narayaneeyam etc. 

The above reasons given to illustrate the importance of Sri Vishnu Sahasranama Stotram become all the more obvious when we recount the personalities involved in the events that resulted in the stotram. It was no ordinary person's advice that was sought. No ordinary person was seeking the advice, and at no ordinary person's urging was the advice being sought. Bhishma was the son of the Mother Ganga and a person sanctified by his unswerving devotion to Lord Krishna, and one who had controlled and conquered all his senses. Yudhishthira was the son of Dharma, and himself a practitioner of justice, righteousness, truth, honesty and integrity. Vyasa was the knower of all vedas. Lord Krishna was a witness to the whole event involving the advice and revelation of the easiest and best means to achieve happiness and peace of mind, given by Bhishma to Yudhishthira. As we know, the advice is in the form of Sri Vishnu Sahasranama Stotram. No other justification is needed to recognize the greatness of the education that is imparted to the human race through the medium of Sri Vishnu Sahasranama Stotram by Vyasa and Bhishma. 

It is interesting to contemplate on the circumstances under which Sri Vishnu Sahasranama Stotram came into existence. Yudhishthira, the eldest of the five Pandavas, was mentally depleted because of the war with the Kauravas and the misery of death and suffering that was created by the war in which he had been a major player. Bhishma, his dear grandfather, was lying on his deathbed. With his passing away, his irreplaceable wisdom, based on the experiences of his long life of virtue, righteousness and devotion, was about to be lost to the world. Sage Vyasa and Sri Krishna advised Yudhishthira, who himself was an epitome of righteousness and virtue, to seek the advice of Bhishma on any and all aspects of life on which he had any doubts. Yudhishthira did as advised, and a series of dialogs ensued between the two, witnessed by Lord Krishna Himself, and by other great sages including Vedavyasa. In one of these sessions, Yudhishthira sought Bhishma's advice on the easiest and best means by which mankind can attain lasting happiness, peace of mind, and relief from all bondage and sorrows. This was the setting in which Sri Vishnu Sahasranama Stotram was imparted, with the welfare of future generations also in mind, by Bhishma to Yudhishthira, as part of the advice given by Bhishma in response to the above question.