Sri Vishnu Sahasranamam - SLOKA 32

291. bhUta-bhavya-bhavan-nAthah

The Lord of all in the past, present and future.

Om bhUta-bhavya-bhavan-nAthAya namah.

Sankara distinguishesthe meanings of the two nAma-s by interpreting the first one as "TheLord of Past, Present, and Future", or that He is beyond time, and thecurrent one as "The Lord of all beings in the Past, Present, andFuture". In other words, the first interpretation refers to His beingTimeless, and the second refers to His being the Lord of all beings inall time.

292. pavanah

He who moves about (Wind)

Om pavanAya namah.

Pavata iti pavanah.

SrI BhaTTar gives the interpretation based on the root pavi - to move about. He moves about in all places at al times with no constraints. The wind's ability to do this is but a fraction of His ability in this regard. pavatAm pavanah asmi (gItA 10-31) - Among those that move about, I am the wind.

SrI satyadevo vAsishTha gives the meaning for this nAma as One who isPure, and for the next nAma he gives the interpretation that in additionto His being Pure (pavanah), He also purifies everything else -pAvanah).

293. pAvanah

He who purifies everything.Om pAvanAya namah.

pAvayati iti pAvanah. pAvanah sarva-lokAnAm tvameva raghu-nandana -Oh Scion of raghu race! You alone are the purifier of all the worlds -rAmAyaNam - uttara kANDam - 32.9. The power of Ganges to purify anyonefrom all sins is because of its contact with His Sacred Feet. We havein SrI vishNu sahasranAmam "pavitrANAm pavitram yo mangalAnAm camangalam - He is the Purest of the pure, and the Most Auspicious amongthose that are auspicious". SrI v.v.rAmAnujan gives the reference fromtiruvAi-mozhi (2-8-5) - devAdi-deva perumAn en tIrthanE - tIrthan heremeans Pure. Another reference he has given is - karam nAngudaiyAn pErOdi tIrthakarar Amin (iraNDAm tiruvandAdi - 14) - Let us become pure bychanting the name of the One with Four Hands.

SrI satyadevo vAsishTha points out that it is mahA-vishNu's pAvana Saktithat is at play when the effect of the poison of a crab bite is removedfrom the body of a person by dropping the juice of red chile in the earsof that person. He gives several other examples as well.

294. analah

One who is never satisfied (in His Mercy or dayA).Om analAya namah.

alam means "to be satisfied". analam is the condition of never beingsatisfied. SrI v.v.rAmAnujan gives reference to periya tiruvantAdi - unaDiyArkku en Seyvan enRE irutti nI (53) - "Always thinking about whatYou can do next for Your devotees". He is the One who helped draupadiduring her time of distress and then forever felt that He did not doenough for her because He did not personally appear in the palace whenshe called for Him, and when He ultimately departed for SrI vaikunTham,still felt that He was indebted - RNam pravRttam idam me hRdayAtnApasarpati.

analam literally refers to fire (since fire is never satisfied, and willkeep consuming more and more things if left uncontrolled). A certainamount of heat is necessary in the body for the body to continue alive.Since He is the fire that supports life in the body, He is called anala.The insatiable nature of His dayA has been sung by SrI deSika in dayASatakam, where we find that no matter what great sins we have committed,His dayA will consume (forgive) all those when we surrender to Him withdevotion and sincerity. The hunger of His dayA will not be easilyquenched even by the enormous sins committed by us, and He will forgiveall these if we adopt the simple step of SaraNAgati to Him (Slokam 29 ofdayA Satakam). He is like the fire that will burn all our sins withoutlimit. So He is analah in this sense as well.

295. kAma-hA

The Destroyer of desires.Om kAma-ghne namah.

He removes the desires in worldly matters in the minds of His devotees.SrI cinmayAnanda gives an analysis of why it is necessary that desireshould be destroyed. When desire arises, there are two possibilities -either the desire is fulfilled, or it is not. If it is fulfilled, theresult is the desire for more - greed. If it is not fulfilled, theoutcome is anger and frustration. So for inner calm, desire needs to bedestroyed, and it is only His Grace which can cause this to happen.

Someone who has successfully climbed a very high hill will not desire toconquer a smaller hill. So also, one who has developed a desire for theparamAtmA will not desire anything less or anything else. He iskAma-hA in the sense that desire in Him will automatically destroy thedesire in lesser objects.

296. kAma-kRt

One who creates desirable things, and also fulfils the desires.

Om kAma-kRte namah.

He fulfils whatever is desired, be it towards bhoga or moksha. SrIsatyadevo vAsishTha gives the explanation - kAmAn karoti pUrayati itikAma-kRt - One who fulfils the desires. It is natural that a personwith less wealth goes to a person with more wealth for fulfilling hisneed. The only one who can ultimately fulfil the desires of anyone isthe One who has everything, vishNu the kAma-kRt. kAma-kRt can alsomean One who creates desires; in this sense, He creates the gooddesires, just as He destroys the undesirable desires (kAma-hA).

the dharma cakram writer from mANikka vAcakar " vENDattakkadu aRivOy nI,vENDa muzhudum taruvOy nI, vENDum pariSu onRu uNDu enil aduvum undanviruppanRE". He also quotes tirumangai AzhvAr in this context - kulamtarum Selvam tandiDum, aDiyAr padDum tuyar Ayina ellAm nilam taramSeyyum nIL viSumbum aruLum aruLODu peru nilam aLikkum, nalam tarumSollai nAn kaNDu konDEn nArAyaNA ennum nAmam. He gives the lesserobjects to those who desire this, and the very utterance of His nAma cangives moksham also.

297. kAntah

He who is kAntAya namah.

This nAma will re-occur as nAma 660 later. kAnta also means attraction.In tamizh, this word is used to refer to magnet. The dharma cakramwriter describes the different kinds of attraction, involving the fivesenses, as well as the attraction involving thought and the oneinvolving good behavior or character. BhagavAn is kAntah because He isthe One responsible for all the different types of attractions, and inaddition He is also attractive in every one of these.

298. kAmah

The Lovable (or manmatha).om kAmAya namah.

People in this world are after dharma, artha, kAma or moksha. For allthese four, He is the one who is sought after. The dharma cakramwriter points out that those who desire wealth or physical objects andare after sensuous attraction lower themselves, whereas those who desirebhagavAn elevate themselves. Those who desire the ultimate liberationknow that the most desirable is bhagavAn vishNu. kAma also refers tomanmatha, whos is considered the god of desire. manmatha's ability tobe desirable is but a fraction of bhagavAn's.

299.  kAma-pradah

The Grantor of kAma-pradAya namah.

He grants the wishes of those who desire Him as well as those who areafter trifles. For those who desire nothing other than Him, He fulfilstheir desire by being in their mind constantly. He makes Himselfavailable in any form that is desired. In kaThopanishad we have "ekobahUnAm yo vidadhAti kAmAn (2.5)" - The One who fulfils the desires ofthe many.

300. prabhuh

One who has the supreme power to attract the minds of alltowards Himself; One who surpasses all in being.

om prabhave namah.

power to attract everyone's mind towards Him through His extremeloveliness. SrI Sankara bhAshyam for this nAma is prakarsheNa bhavanAtprabhuh - One who surpasses all in being. The dharma cakram writergives examples of how bhagavAn surpasses all in being: by not slippingfrom the right path (acyuta), by always having the indriya-s undercontrol (hRshI-keSah), by establishing dharma over adharma (paritrANAyasAdhUnAm vinASAya ca dushkRtAm), by being the destroyer of the evilasura-s (madhu-sUdana, keSi-sUdana, kamsa cANUra mardana, etc.)...

-dAsan kRshNamAcAryan