Easy way to learn Vishnu sahsrnama part 1

I am trying to present Vishnu sahsrnama slokas by slokas with accurate meaning and right explanation of scholars .The word sahasra in the title of the Stotram means "one thousand". The main
body of Sri Vishnu Sahasranama Stotram consists of 107 stanzas which
contain the thousand names of Sri Maha Vishnu. Every one of the Thousand
Names in Vishnu Sahasranamam is full of significance in that it refers to one
particular quality, guna, characteristic or attribute of Paramatma. (yani namani
gaunani, where the emphasis is that each name is indicative of a guna of  could legitimately ask the question: Why were these 1000 names chosen?
Does the Parama Purusha get absolutely defined by these thousand names?
The obvious answer is that God is Infinite and Indescribable, and can only be
experienced, but cannot be translated into words and communicated from one
to another. The vedas conclude that God is neither accessible to words nor to
mind (yato vacho nivartante aprapya manasa saha - Taittiriya Upanishad). In
Isavasya Upanishad, it is said that you cannot reach (understand) the
Paramatma with the human mind (reasoning) alone even if you spend all your
life. This holds true even though mind can travel (think) faster than anything
known to us, including the speed of light (anejadekam manaso javiyo.... ). Given
this Infinite nature of the Paramatma who is not governed or constrained by
any of the physical laws as we know them, the choice of a thousand names of
Vishnu by Bhishma should be recognized as a representation of some of the
better-known qualities of Sriman Narayana that are repeatedly described in
our great epics, vedas, puranas, etc., and sung by the devout sages repeatedly.
As was indicated earlier, the thousand names are strung together in a poetic
form by Sri Vedavyasa. While identifying the thousand names of Narayana
from this poetic composition describing the qualities of the Infinite
Paramatma, the different revered acharyas have come up with slightly
differing sets of thousand names. This is partly because of the ability of these
great acharyas to be able to enjoy the indescribable Parama Purusha in their
own ways, based on the unique philosophies which they have propounded.
Of the thousand names, some are repeated: For example, in Sri Parasara
Bhattar's choice of the thousand names, two names occur four times, 12 names
occur three times, and 82 names occur twice. When a name occurs more than
once, the revered commentators have interpreted the meaning of the name
differently in each instance depending on the context in which the name
occurs. They have also quoted extensive evidence from ancient scriptures in
support of their interpretation. The commentators have emphasized that the
recurrence is not the result of a dosha (deficiency of being repetitive) in the composition. ...
Om visvam vishnur- vashatkaaro bhoota-bhavya-bhavat-prabhuh
bhoota-krit bhoota-bhith bhaavo bhootaatmaa bhoota-bhaavanah


(1) Visvam - He whose manifestation is the whole universe of forms: the Viraat-Purusha. The cause is always present in the effects and as such That Form from which the whole universe has emerged out can only be its own manifestation. The whole cosmos of gross forms is His own expression, and therefore, He is called as Viraatpurusha. ‘Sa eva Sarva- Bhootaatmaa Visvaroopo Yato-Avyayah’. The Sanskrit term Visvam comes from the root Vis, to enter: Thus it means He who has created and entered into the entire universe, as the All-Pervading Reality. It can also mean, That into which the entire universe has entered to remain therein established. In the Upanishads also we have assertions of similar ideas. It is only when intellectually, we view the Lord that we come to recognise Him as the ‘cause’ for the universe. When viewed through contemplation, since the effect is nothing other than the cause, there can be no world other than Him. In fact, there is nothing other than the Supreme. In the Mandukya Upanishad we read ‘Omkaara Evedam Sarvam’. In Geeta ‘OM ltyekaaksharam Brahma’.

(2) Vishnuh -The term Vishnu is dissolved as Veveshti Vyaapnoti iti Vishnuh-That which pervades everywhere is Vishnu. That which has the nature of pervasiveness is Vishnu. He is the one who pervades all and nothing ever pervades Him. ‘Eesaavaasyam Idam Sarvam’-All this is indwelt, pervaded by the Lord. This very same idea is described in the typical style of the Puranas, in the incarnation of the Lord as Vaamana, the short-boy (Vamana), who, with His three feet, measured the entire universe. Because of this act, the Lord got the name Vishnu, says Mahaabhaarata. Vishnu Purana (3-1) says: The root Vis means ‘to enter’. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra ‘whatever that is there is the world of change’. Hence it means that He is not limited by space (Desa), time (Kaala) or substance (Vastu).

(3) Vashatkaarah - ln the ritualistic portion of the Vedas we find many mantras ending with ‘vashat’ and they are used in pouring devoted and dedicated oblations. Thus the term Vashatkaara means: He who is invoked, and for propitiating whom, the oblations are poured in Vedic ritualism, using mantras ending with vashat.
Also Vashatkaara can mean yajna in its association and thus the term in its suggestion can signify ‘He who is of the form of the Yajna’. In the Upanishads also we find this meaning endorsed when the Upanishad mantra says: “Yajno vai Vishnuh” - Yajna itself is Vishnu.

(4) Bhoota-bhavya-bhavat-prabhuh  - He who is the Lord (Prabhu) of the Past (Bhooita), the Future (Bhavya) and the Present (Bhavat). Time is the concept of the intellect; it expresses itself in the interval between experiences. Experiences are registered as thoughts and thoughts are ever changing. This very change is known and experienced by us. The knower of the change must be something other than the change. Thus, He who is the Illuminator of all changes, meaning the Consciousness (Aatman) is the Lord Vishnu. He is the One who is not conditioned by time.

(5) Bhoota-krit -The Creator (Krit) of all creatures (Bhoota). This word can be dissolved in two ways:
(a) One who creates the creatures (Bhootaani Karoti iti Bhoota- Krit) or
(b) One who annihilates all creatures (Bhootaani Krindati iti Bhoota-krit).
In both these cases, Brahman, the Supreme is the One Reality that seems to function as the Creator, Sustainer or Destroyer, when He functions through different gunas in the Total-Mind. Functioning through a preponderance in Rajoguna, He becomes the ‘Creator’; through Sattvaguna the ‘Sustainer’, and through Tamoguna, He Himself expresses as the ‘Destroyer’.

Extra comments: Subjectively, the Atman functioning through my own mind and intellect is I, the individuality. My personality entirely depends upon the quality and texture of my own thoughts. I myself become according to the moods of my mind the creator, sustainer and annihilator of my world of experiences. He who manifests and functions, in these three aspects, is the Supreme Vishnu.

(6) Bhoota-bhrit -One who nurtures ("brith") and nourishes all beings (living creatures: "bhoota") in all their attitudes is this Great Reality and, therefore, He is called as the Bhoota Bhrit. In Geeta there is an elaborate description of this idea in the l5th Chapter where the Lord points out how, He, as the light in the sun, fertility in the earth, growth in the plants, nourishment in food, heat in fire, -becomes Himself the ‘eater’, and, therefore, how He Himself presides over all the functions of the body and mind, and apparently nurtures and nourishes the creatures, who are in fact nothing other than Himself.

(7) Bhaavah -One who ‘becomes’ (Bhavati iti Bhaavah) Himself into the movable and the Immovable beings and things in the world. He is the Pure Existence in all the sentient organisms and the insentient objects in the universe. Hence He is indicated by the term Bhaavah.

(8) Bhootaatmaa -He is the Aatman (soul) of all the beings ("bhoota"): The very ‘Be’ in the living beings. Just as the same universal space manifests in all rooms as the room-space, so the Infinite Life manifesting through any given vehicle is called the Aatman of the vehicle. It is well known that space everywhere is one and the same; so too, the One Reality sports as though different Aatmans. This One Universal Soul is called in Vedanta the Supreme Brahman (Para-Brahman) .In Bhaagavata, the Lord is addressed as “You are the One Self in all living creatures ever illumining all their experiences.’’ In Kathopanishad: “The One enchanting Truth that revels in every form manifesting in plurality”.
(9) Bhoota-bhaavanah -One who creates and multiplies the creatures; meaning the One, who is the cause for the birth and who is responsible for the growth of all living creatures.   ..
          हरिः ॐ ।
विश्वं विष्णुर्वषट्कारो भूतभव्यभवत्प्रभुः ।
भूतकृद्भूतभृद्भावो भूतात्मा भूतभावनः ॥ १॥

1. विश्वम्

समस्त जगत्‌के कारणरूप,

2. विष्णुः

सर्वव्यापी,

3. वषट्कारः

जिनके उद्देश्यसे यज्ञमें वषट्‌क्रिया की जाती है, ऐसे यज्ञस्वरूप,

4. भूतभव्यभवत्प्रभुः

भूत, भविष्यत् और वर्तमानके स्वामी,

5. भूतकृत्

रजोगुणका आश्रय लेकर ब्रह्मारूपसे सम्पूर्ण भूतोंकी रचना करनेवाले,

6. भूतभृत्

सत्त्वगुणका आश्रय लेकर सम्पूर्ण भूतोंका पालन-पोषण करनेवाले,

7. भावः

नित्यस्वरूप होते हुए भी स्वत: उत्पन्न होनेवाले,

8. भूतात्मा

सम्पूर्ण भूतोंके आत्मा अर्थात् अन्तर्यामी,

9. भूतभावनः.

iv:[u> -- vishNuh

a) One who permeates everything, is inside every sentient and non-sentient

being.

b) One who surrounds everything.

vishNave namah.

This nAma occurs again as nAma-s 259 and 663.

This nAma can be derived from the root vish - vyAptau - to pervade, or vis -

praveSane - to enter. SrI BhaTTar's vyAkhyAnam is - sva vibhUti bhUtam cit

acit Atmakam sarvam viSati iti vishNuh. The idea is that keSava exists

everywhere and permeates everything that is His Wealth; He is unlimited by

space, time, and substance (SrI Samkara); He pervades the whole universe

internally and externally. SrI BhaTTar gives the following references in

support.

viveSa bhUtAni carAcarANi

He entered all beings, movable and immovable

tat srshtvA | tadevAnuprAvisat

Having created it, He entered into the same.

"vyApya sarvAn imAn lokAn sthitah sarvatra kesava: |

tatasca vishNu nAmAsi viserdhAto: pravesanAt ||

"KeSava exists everywhere having pervaded all these worlds.

Therefore His name is VishNu since the root viS denotes entry i.e., pervasion".

Under nAma 259, SrI BhaTTar explains vyApti (pervasion) further, and KeSava exists everywhere having pervaded all these worlds.

Therefore His name is VishNu since the root viS denotes entry i.e., pervasion".

Under nAma 259, SrI BhaTTar explains vyApti (pervasion) further, and ns the relation between bhagavAn and the jIva-s as of the nature of the

relation between fire and smoke. When there is smoke, there is fire, but the

reverse is not always true (as in the case of a red hot iron rod). Thus,

bhagavan and the jIva-s are related in the sense that without bhagavAn the

jIva-s do not exist. The supreme Person and the jIva-s are never identical, but

there is inseparable connection between bhagavAn and the rest. He is greater

by virtue of the diverse kinds of help He renders to all who are of a lower

order. SrI BhaTTar refers us to the gItA -

na tadasti vinA yat syAt mayA bhUtam carAcaram (10.39)

"There is no object, moving or non-moving, which can exist without Me".

Another anubhavam of this guNa of vyApti is that it is not just the fact that

He is in everything and is inseparably bound to everything, but it is one of His

showering everything with His infinite Mercy (SrI v.v. rAmAnujan). His

sauSIlyam is to be enjoyed here. SrI kRshNa datta bhAradvAj derives the

meaning from the root vishu - secane - to sprinkle, to pour out;

veshati (si'ncati) bhakta tarUn ASIrvArIbhih iti vishNuh.

nammAzhvAr declares:

"tiDaviSumberivaLi nIr nilamivaimiSai paDar poruL muzhuvadumAiavai torum

uDan miSai uyir enak karandu e'ngum paranduLan"

(tiruvAimozhi 1.1.7)

The Lord created the five elements, and from them He created all others.

Indeed He became all others. He pervades everything in and out. He is the

Soul for the body of everything and every being. The term "He enters all the

worlds" should be understood as "He enters everything in all the worlds".

SrI rAdhAkRshNa SAstri gives another view of the reason why bhagavAn has

pervaded everything. It is for the purpose of ensuring that everything is in its

designated and assigned place, and things don't come into collision with each

other, for example, the different planets and constellations etc. He quotes Who is keeping the two things from colliding with each other?", and responds:

vishNunA vidhRte bhumI; iti vatsasya vetanA

"vishNu is the One who is supporting them with His Sakti; this is the finding of

sage vatsa".

SrI Samkara gives the following supports for this nAma:

antar bahiSca tat sarvam vyApya nArAyaNah sthitah

(mahA nArAyaNa upa. 1.13)

nArAyaNa pervades the whole universe externally and internally.

"yasmAd vishTam idam sarvam tasya SaktyA mahAtmanah |

tasmAd vishNuriti khyAto veSer dhAtoh praveSanAt ||

(vishNu purANam 3.1.45)

"Because the whole world has been pervaded by the energy of the great Self,

He is named vishNu, from the root viS - to enter or pervade."

vyApte me rodasI pArtha kAntiscApadhikA sthitA |

kramaNaccApyaham pArtha! VishNuriti abhisamgj~nita: ||

(mahAbhA. 350.43)

"As I have pervaded the horizons, my glory stands foremost, and as I have

measured by my steps the three worlds, O Arjuna! I am named vishNu".

SrI anatakRshNa SAstri interprets the term kAnti here as referring to His

Effulgence - His radiance pervades the firmament and transcends it.

SrI BhaTTar has given the explanation of the nAma vishNu in terms of His

power of pervasion (Sakti) under nAma 663. He refers to the mantra about

bhagavAn: sarva SaktyAtmane - He, Who is the embodiment of all powers. He

also gives reference to the Slokam: "yasmAd vishTamidam sarvam tasya

SaktyA mahAtmanah." given earlier. As an instance of this Sakti, the

trivikrama incarnation is also cited - the smRti declares "vishNuh vikramaNAdevah" - mahA bhA. udyoga. 5.68.13, a reference to His name being vishNu

because He measured the three worlds with His steps.

SrI vishNu

(Courtesy : www.stephen-knapp.com)

SrI v.v. rAmAnujan gives reference to nammAzhvAr's praise of His Sakti:

"ennaik koNDu en pAvam tannaiyum pARak kaittuEzh ezhu piRappum mEvum tan

maiyamAkkinAn vallan empirAn en viTTuvE"

(tiruvAi. 2.7.4)

"He changed me from a nitya samsAri to a nitya sUri; He exterminated all my sins, those of my predecessors and my successors for several generations, so

that all of us have reformed to become His. Who did this? VishNu! He will do

this because His name implies all-pervasiveness".

SrI BhaTTar interprets the nAma-s kRtAgamah, anirdeSya vapuh, vishNuh,

and vIrah (nAma-s 661 to 664) as indicative of His being the Lord of Sakti.

SrI cinmayAnanda refers us to ISAvAsya upanishad:

ISAvAsyam idam sarvam yat ki'nca jagatyAm jagat -

Everything that exists in the universe is nothing but of the nature of the Lord,

and without Him nothing exists. He pervades everything, unlimited by space,

time, or substance.

SrI kRshNa datta bhAradvAj gives an additional interpretation not found in

other vyAkhyAna-s:

vi + shNuh = vishNuh - viSesheNa snAvayati prasrAvayati bhakta abhilAshAn

iti vishNuh

He who bestows the wishes of the devotees like a fountain. Note that the root

from which the second nAma is derived is the same as the root from which the

first nAma - viSvam - was derived. However, the interpretation is different.

The interpretation here is that BhagavAn has entered all beings - sentient and

non-sentient, that He has created. The meaning for the first nAma was that

bhagavAn is everything, the Absolute, full in all respects.

SrI v.v. rAmAnujan nicely paraphrases the two nAma-s:

"a'ngu pUrtiyil nOkku, I'ngu vyAptiyil nOkku".

the first nAma emphasizes His Fullness and Perfection, and the second nAma

indicates that He permeates everything.

SrI rAdhAkRshNa Sastri observes that meditation on the significance of the

first two nAma-s - namely that Lord vishNu is in everything around us and in

every one of us, and that without Him nothing exists, will lead us closer to a Surin, in his commentary on amara KoSa, has given the following derivation

for the word VishNu - veveshti iti vishNu: - One who surrounds and envelops.

This is derived from the root word vesht - to surround (recall the word veshti

in Tamil for dhoti, which surrounds!).

One interesting question that can be raised is: Given that the stotram is called

vishNu sahasranAmam, why did Sri VyAsa not start the stotram as vishNur

viSvam vashatkAro, and instead chose to start it as viSvam vishNur

vashatkAro...?

Based on the SrI BhaTTar's anubhavam, viSvam is the name that symbolizes

the primary attribute of the para form as one of shAdguNya paripUrNatva,

and vishnu and the following names then elaborate on the name or the guNa

represented by the name viSvam.

SrI satyadevo vAsishTha rhetorically asks the question: If Lord vishNu is

everywhere, in everything, why is it that most of us don't see Him? The key is

the SraddhA.

SraddhayA vindate vasuh - Rg veda. 10.151.4

SraddhayAgnih samidhyate SraddhayA hUyate havih |

SraddhAm bhagasya mUrdhani vacasA vedayAmasi (Rg. 10.151.1)

SraddhAm prAtar havAmahe SraddhAm madhyam dinam pari |

SraddhAm sUryasya nimruci Sraddhe SraddhApayeha nah | (Rg. 10.151.5)

He who is endowed with the sAttavic disposition, or has developed it, keeps

seeing vishNu in everything around him all the time.

To summarize,

1. the nAma vishNu refers to the guNa of bhagavAn in pervading

everything He has created, including all sentient and non-sentient

objects from a blade of grass to brahma;

2. His pervasion is because of His Sakti; in other words, He is the power

behind everything that exists; an instance of His Sakti is illustrated by g sadagopan.org

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His measuring the three worlds with His Foot;

3. His vyApati is indicative of the inseparable relation between Him and

everything else outside Him, in the sense that nothing exists without

Him.

4. His pervasion of everything is of the form of His enveloping and

showering everything around Him with His Mercy. It is not just His

sausIlya that is indicated by this nAma; all His powers including that of

creation, sustenance, His Lordship, etc., are to be understood by this

nAma.

5. It is because of His pervasion of everything in this universe that things

(for example the constellations, the planets, etc.)., are in their

respective positions without colliding with each other.

He is also called vishNu because He bestows the wishes of His devotees

profusely like a fountain.

nAma 3. nAma 3. v;q!kar> v;q!kar> -- vashaTkArah vashaTkArah

One who controls and directs (not merely pervades).

vashaTkArAya namah

Sri Bhattar interprets the names VishNu, vashatkAra, and bhuta-bhavya￾bhavat-prabhu, as additional elaborations of the name visvam. The root of the

word is vas - to control as He wills.

It should be noted that Sri Bhattar has pointed out in his commentary for

visvam that BhagavAn is everywhere with His shAdguNya paripUrNatva

WHICH IS NATURAL TO HIM:

1. in the commentary for vishNu that He permeates everything that HE

CREATES AND POSSESSES, and

2. in the current one for vashatkAra that He controls AS HE WILLS.

Thus, all these guNas are not something that have been acquired or imparted something external, but this is His will and schema.

The following passages from the sruti are given in support of the

interpretation of this nAma:

1. *sarvasya vaso sarvasya IsAna: - He is the Controller of all and the

Ruler of all.

2. *jagadvase vartatedam - The Universe is under His control.

The summarization from Nirukti is svecchayA yo sarvam vase karoti sa:

vashatkAra: - One Who controls and directs everything and everyone as He

wills.

Sri Sankara provides a very different interpretation for this nAma. He points

out that BhagavAn is Himself the vashatkAra mantra, where vashat is a sacred

sound (similar to PraNavam, svAhA, etc). used on sacrificial offerings. It is

also used in the anganyAsa and karanYasa practice before chanting the sacred

slokas (e.g., sahasrArchis saptajihva iti saktyai sikhAyai vashat). Note the

similarity of vashatkAra to PraNavAkAra, a word with which we are familiar.

VashatkAra is thus a mantra, and BhagavAn is the mantra svarUpi. The

explanation in terms of BhagavAn having control over all His creations is

appealing because of the continuity it provides to the interpretations of the

previous nAmas.

nAma 4. nAma 4. ÉUtÉVyÉvTàÉu> ÉUtÉVyÉvTàÉu> -- bhUta bhUta--bhavya bhavya--bhavat bhavat--prabhuh prabhuh

The Master of all things past, future, and present.

bhUta-bhavya-bhavat-prabhave namah

Nirukti - trikAla vartinAm seshi

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

From the srutis, we have

"bhUta-bhavya-bhavan-nAtha: kesava: kesi sUdhana: "

Kesava, the slayer of Kesi, the asura, is the Lord of past, future, and present. The idea that BhagavAn is beyond the physical laws as we know them, such as

the laws and constraints of time, can be inferred from this nAma. In order for

Him to be the Lord of all things past, future, and present, He existed before

anything existed, exists now, and will exist forever into the future. Thus the

well-known and established physical law that all living things come to an end

does not apply to Him. He is beginningless and endless.

Sri Bhattar has explained that the nAmas 2, 3, and 4 elaborate the first nAma

by indicating how the All-pervading vAsudeva is :

1. in everything living and non-living,

2. controls everything, and

3. is the Master of everything past, future, and present.

He now proceeds to explain the next 5 nAmas as further expanding on this last

aspect - how He is the Master of all things past, future, and present. We will

see that this is so because:

1. He is the creator of all beings (nama 5),

2. the supporter of all beings (this nAma 6 seems to be further

elaborated by nAmas 8 and 9),

3. has existence independent of any other being and as the Lord or

Director of all that exist (7),

4. supports all that He has created by being their antaryAmi or inner soul

(8), and

5. supports by nourishing them and growing them (9).

nAma 5. nAma 5. ÉUtk«t! ÉUtk«t! ÉUtk«t! -- bhUtakrut bhUtakrut

The creator of all beings.

bhUtakrute namah

Sri Bhattar points out that this act of creation of is done by Him without  depending on external anything.sarvANi bhUtAni svatantra: srjati"

note the word svatantrata:

"bhutAni karoti iti bhUtakrt"

One who creates all the beings.

In BrhadAraNya upanishad -

"sa visvakrt sa hi sarvasya kartA"

He is the creator of the Universe and all the beings in the Universe.

"tvam kartA sarva bhUtAnAm"

You are the Creator of everything that exists - VishNu PurANa 1-4-15.

nAma 6. nAma 6. ÉUtÉ&t! ÉUtÉ&t! -- bhUtabrut bhUtabrut

The supporter of all things.

bhUtabrute namah

BhUtAni Bibharti iti bhUta-bhrt

One who supports all. (seems to be further elaborated by nAmas 8 and 9)

Sri Bhattar explains that this support is like that of the support at the center

for a wheel and its spokes. If this central support does not exist, the rest of

the spokes and the wheel collapse. Thus, one can think of this support as the

responsibility for the existence of all the things that He creates. This support

is in the form of being the inner soul or atman of all beings (nAma 8 below),

and as the One who nourishes and protects all beings (nAma 9 below).

Sri Radhakrishna Sastri in his work on Sri VishNu sahasranAma explains this

support as that provided by Adi Kurma to support this universe, or by Sri

VishNu as varAha mUrti when he retrieved and bore the  world . .

Sri Sankara interprets nAma 6 above as referring to the acts of creation or Om namo shivaya Om namo Narayana Jai siya rama Share this thread🙏

destruction ("bhUtani krtanti krNoti hinsti iti bhUta krt"), and nAma 7 as

referring to the act of sustenance, in the context of the three functions of creation, sustenance, and destruction.

nAma 7. nAma 7. Éav> Éav> -- bhAvah

1. He who exists with all the splendor

2. He who exists always, independent of anything else.

bhAvAya namah

This nAma is derived from the root bhU (bhavati - exists). Sri ChinmayAnanda

gives the derivation: "bhavati iti bhAva:"

nAma 8. nAma 8. ÉUtaTma ÉUtaTma -- bhUtAtmA bhUtAtmA

The AtmA or soul of all beings - sarveshAm bhUtAnAm AtmA

bhUtAtmane namah

All things are His body, and He is the soul of all things.

The soul enters the bodies, and directly controls and directs all their

activities.

Sri Sankara gives the following reference from BrhadAraNya Upanishad:

esha ta AtmA antaryamyamrtah (3.7.3)

The Lord is the soul, the antaryAmi or inner ruler of all beings, and amrta or

never ceasing to exist.

Sri Chinmayananda gives the following reference from Kathopanishad:

"eko vasI sarva bhUtAntarArmA rUpam rUpam pratirUpo bahisca"

The One Lord manifesting Himself as the souls of all beings who have

different external forms.

nAma 9. nAma 9. ÉUtÉavn> ÉUtÉavn> -- bhUtabhAvanah

One who nourishes and nurtures all beings that He created.

भूतोंकी उत्पत्ति और वृद्धि करनेवाले          Y