Sri Venkatesa Sahasranama

For the liberation of mankind, people are bestowed with a lot of means to engage themselves in the blissful devotion towards God and the best among the means in this Yuga is said to be ‘Namasankeerthanam’, which is chanting or singing or reciting or just listening to different names of God.

This is facilitated by Sahasranama, a collection of thousand names.

There are many Sahasranamas in Bhakti literature and in general the very name signifies Sri Vishnu Sahasranama.

Besides, there are many like

• Lalitha Sahasranama,
• Rama Sahasranama,
• Lakshmi Sahasranama,
• Lakshmi Narasimha Sahasranama and
• Sri Venkatesa Sahasranama.

It is widely known that Srimannarayana manifests Himself in five different celestial abodes namely Para [in Sri Vaikunta], Vyuha [in Ksheerabdhi], Vibhava [descend to the earth as ‘avatara’ like Rama and Krishna] Antaryami pervades inside everything in the universe and Archa is a tangible and visible ‘vigraha moorthi’ in the temples.

Among the many Sahasranamas that exist, Sri Venkatesa Sahasranama is unique as it is attributed to the ‘Archa vigraha moorthi’ of Lord Venkatesa in Tirumala, whereas other Sahasranamas are in praise of ‘Vibhava Moorthis’ called ‘avatars.

Sri Venkatesa Sahasranama was originally sung by Lord Bramha and His ‘Manasaputra’ Narada happened to listen. He persuades Lord Bramha to educate him on this sthotra. Lord Bramha readily does the ‘upadesa’ and Narada in turn passes the sthotra as ‘upadesa’ to ‘rishi’ Vasishta, another ‘Manasaputra’ of Lord Brahma. This is cited elaborately in the Brahmanda Purana.

We attempt to give concise and traditional meanings with relevant explanations for each of the names of Lord Venkatesa in the Sthotra. A thousand names are spread across 159 slokas with a prologue containing thirteen slokas setting the context and necessary rituals for the recital and an epilogue containing another thirteen slokas detailing the fruits of reciting the Sri Venkatesa Sahasranama.

Sri Venkatesa Sahasranama begins with a ‘Purva Peetika’ section containing ten slokas. Rishi Vasishta gets curious about the rituals employed by ‘rishi’ Narada in his prayers and seeks to know what kind of names are being recited.

Narada elaborates on the categories of the names of Lord Venkatesa like those derived or based on His attributes, His glorious deeds, and those that allude to His resplendent nature, and also emphasizes the names are infinite. Further Narada expounds about the efficacy of reciting these names in clearing one’s sins without a trace.

The next section, ‘Dhyanam’ consisting of three slokas, is about setting our minds upon the core subject of the sthotra which is Lord Venkatesa. It also depicts a clear description of His supernal appearance with divine weapons or ornaments like Panchajanya and Sudarsana Chakra and their positions in His celestial hands.

The stotra begins with the first sloka enumerating eight names of Lord Venkatesa.

1.Venkatesa: The name indicates the Lordship or the Ownership of Sriman Narayana over the Venkatachala hill ranges. Sriman Narayana is Venkatesa. The two root words that join together result in the word “Venkata”: “Vem” indicates a comprehensive set of sins and “Kata” means the act of burning down to ashes.

Together they represent the holy shrine that is capable of burning down all the committed, being committed, and yet-to-be-committed sins of the visiting devotees. Venkata+Isa is Venkatesa, wherein Isa indicates the ownership [Thiru Venkatamudayaan].

Alwars also concur with this when they extol the hill as a holy place that eradicates our sins if we merely display an Anjali Mudra towards it. The author of the famous Sri Venkatesa Suprabhata, Prativadibhayankara Anna of the 15th century also repeatedly mentions Venkatesa in many slokas.

 It is said that people are born with three debts:

1. Debt towards Rishis which can be paid back by learning and reciting Vedas;
2. Debt towards Devas which can be paid back by conducting rituals of yagnas and;
3. Debt towards Pitrus which can be paid back by begetting good children to continue the family legacy.

All these 3 debts disappear through the act of focused chanting of “Om Venkatesaya Namaha”.

16. Vishnu: This name indicates the omnipresence of Lord Venkatesa. He is all pervasive and the root word “Vis” indicates entry or pervasion. Vadikesari Jeeyar says the name Vishnu indicates the capability to do whatever He wishes to, while being spread all over.

17. Jishnu: He is ever-victorious. In all His avatars, He always emerges victorious against the enemies. As a single-handed Hero, Sri Rama vanquished 14000 Rakshasas in less than half an hour. He always wins to establish righteousness. Being victorious comes naturally and effortlessly.

18. Vardhishnu: One who is capable of expanding or enlarging Himself as He wishes. A dwarfish Vamana transforming Himself into an immeasurable Trivikrama is indicated by this name.

19. Utsahishnu: One who is excited and motivated to protect His devotees and also to establish Dharma.

20. Sahishnuka: One who tends to overlook the lapses and shortcomings of His devotees and is always inclined to protect them. His forbearance towards the lapses is further enhanced by the presence of His Consort, Sri Mahalakshmi. In Venkatesa Suprabhatam, it is said “… tat kshaanti samvardhineem …”, which indicates the act of intensifying His mercy.

21. Bhrajishnu: One who manifests Himself as an effulgent vigraha for the benefit of those devotees who meditate on Him.

22. Grasishnu: One who grasps everything into His fold during the cosmic chaos, Pralaya. Also, the One who also swallows the sins of His devotees to protect them. Lord Venkatesa did not get agitated by an untimely visit of Thondaman Chakravarthy to seek His help in clearing him of an unpardonable sin as stated in Sri Venkatachala Mahatmyam.

23. Varthishnu: One who attempts to be visible to the ordinary eyes of devotees to protect them.

24. Bharishnuka: One who has earnest affirmation to always protect one and all.

25. Kaalayanta: One who commands the concept of Time. All the variants of the time like dawn, day, night, etc., are under His control. Saint Thyagaraja says “Graha gatulu emi seyunu Ramanugrahamunte..”

26. Kaalagopta: One who protects the devotees who are subject to upheavals of life due to time.

27. Kaala: The one who draws every moving and non-moving thing towards Himself. Nammalvar says He is the one who commands past, present, and future [Tiruvaymozhi 8.1.7]

28. Kaalaantaka: The one who destroys without a trace, the time where the sins are committed.

29. Akhila: This name indicates that He is not subject to destruction. Nammalvar says “Malar chodhi mazhungaade.”

30. Kaalagamya: “Bahoonam janmanante jnyaanavan maam prapadyate” says Krishna in Bhagavad Gita [#7.19]. Lord Venkatesa is the definite final destination for those who lead a devout life [lives] with great discipline in thought, speech, and action which eventually lead them on the path of rectitude.

31. Kaalakanthavandhya: Kaalakantha indicates the one with a black throat [due to the act of swallowing Haalahala to protect the creation], Rudra. Lord Venkatesa receives Rudra’s obeisances. Rudra is the Kshetrapaala of Venkatachalam.

32. Kaalakalesvara: The Lord who has direct control and command over the Time. The denominations of time range from the smallest division within a second to the greater denominations of chatur yuga and this whole spectrum of time’s various divisions is fully controlled by Lord Venkatesa.

52. Paresa: Venkatesa is the One who can grant Moksha. He is the Lord of Lords just as Nammalvar says “… devarkkum deva O …” in Tiruvaymozhi [#8.1.5]

53. Paramaatma: The name indicates the absence of anything beyond Venkatesa. Not even beyond, there is nothing equal to Him either. Nammalvar says “…tannoppaar il appan… “ in Tiruvaymozhi [#6.3.9]

54. Paranjyothi: Venkatesa is the most divine form of radiating effulgence. Also, His radiating beauty is forever, and never does it diminish. “…Em Paranjothi! Govinda!...”says Nammalvar in Tiruvaymozhi [#3.1.3]

55. Paragati: He is the most divine destination and He is also the means or the way to achieve that destination. Annamayya says “Neeve Nidhi Nidhanamu...”

56. Parampadam: The ultimate destination of one and all in the creation. Kulasekara Alwar says “… tunnittu pugalariya vaigundha neel Vaasal …” in Perumal Tirumozhi [#4.3], where he describes how other devas like Rudra, Brahma, and Indra jostle their way into the sanctum sanctorum of Venkatachala, a Paramapada of this world.

57. Viyadvaasa: Venkatesa is the deity having His abode in Sri Vaikunta, also known as Paramaakasa. Varavaramuni says “… kunraatha vaazhvaana vaikundha vaaan bhogam…”. The One who stays ever in Vishnupadha. 58. PaaramparyaSubhaprada: Venkatesa is the bestower of a continuous chain of auspicious boons to the devotees. Goda devi says “… Ettraikkum Ezh Ezh piravikkum …”

59. Bramhaandagarbha: Venkatesa is the origin of the entire creation and thus He is the one who is capable of preserving and guarding the entire creation within Himself. Tirumangai Alwar says “Manjaadu varai ezhum kadalgalezhum… mattrum ellam enjaamal vayittradakki …” in Periya Tirumozhi [#2.10.1]

60. Brahmanya: Venkatesa is the bestower of benefits to those who protect Vedas by reciting them and by knowing the Brahma gnana which is embedded in Vedas and Vedanta. Also the nama #667 of Sri Vishnu Sahasranama.

61. Bramhasrut: Venkatesa is the Creator of Bramha who is in turn the creator of the rest of the creation. Tirumazhisai Alwar says “Naanmuganai Naarayanan padaitthaan…”.

62. Bramhabodhitha: Venkatesa is the meaning of the Vedas and Venkatesa is in turn the One who protected the Vedas. He is the one who bestows the knowledge of Vedas.

63. Bramhastutya: Venkatesa is eulogized by the Vedas. Besides, Bramha also sang the praise of Venkatesa. In Sri Ramayana, Bramha appears after the battle and reminds Sri Rama of His self.

64. Bramhavaadhi: The One who grants the knowledge of the Parabramha. Venkatesa’s avataras as Hayagriva, Kapila, Hamsa and so on stand testimony to this attribute.

65. Bramhacharyaparaayana: Venkatesa is the One whose births and acts are divine and hence He is always divinely celibate and always in the path of Parabramham.

66. Sathyavrathaartha Santhushta: The ‘sadhus’ of the world abide by Sathya, the Eternal Truth only. Lord Venkatesa, as Lord Rama, was described by Narada as “Dharmajna: Satyasandhascha…” which means He always stood by His promises. The famous town Kanchipuram called Sathyavratha Kshetra, is named so after the king Sathyavratha who had great devotion towards Lord Vishnu as Matsya roopa. Kanchipuram is the place where Lord Venkatesa is worshipped as Lord Varadaraja.

67. Sathyarupee: Lord Venkatesa is the embodiment of Sathya, the Truth. The Upanishads say “sathyam gnyanam anantham brahma…” and Tirumangai Alwar says “Nandavilakke alattharkkariyaay…” in PT [#3.8.1].

68. Jhashaangavaan: The first of the ‘avatars’ of Lord Venkatesa, Matsya avatar is referred to here. Jhasha indicates Matsya and Anga means the body. The poet Jayadeva says “…Kesava dhrutha Meena sareera…” in Geeta Govindam [#1.1]

69. Somakapraanahaaree: Lord Venkatesa took the form of a giant fish to retrieve the stolen Vedas from Somakasura. A battle ensued in this attempt and eventually Somakasura was killed and the Vedas were returned to Lord Brahma to continue his work of creation.

70. Aaneethaamnaya: Lord Venkatesa’s action of descending as a divine fish resulted in retrieving the Vedas, which are otherwise irretrievable. In the same celestial event of the Matsya ‘avatar’, while the previous name elucidates warding off of the evil [Anishta nivruthi], this name indicates the desirable result of retrieval of the Vedas [Ishta praapti].

71. Abdhisanchara: This name signifies Lord Venkatesa as Divine Fish who traversed the wide oceans without any hindrance. His search for the Vedas is nicely explained by Sri Vedantacharya in Dasavatara Stotram [#2] as “nimagna shrutijaala maarganadashaa…”.

77. Amaraamruthasandhaatha: Besides sustaining the mountain and assisting the churners by holding the mountain, Lord Venkatesa as the giant Kurma also ensured that the essence brought out finally by Lord Dhanvantari i.e., the Elixir, distributed to the Devas who practiced ‘dharma’.

Sri Kulasekara Alwar says “…amararku amudhu aruliccheydavane…” in Perumal Tirumozhi [#9.8]

78. Dhruthasammohinivapu: After the completion of churning, a dispute ensued between Gods and Demons about who will have the Elixir. Lord Venkatesa took the form of the most celestial beauty personified as a damsel to lure the demons. Sri Tirumangai Alwar says “… viyan thuthi seyya pennuruvaagi amsuvai amudham …” in his Periya Tirumozhi [#2.3.3].

79. Haramohakamaayaavi: Lord Venkatesa, as an exquisitely beautiful damsel [Mohini] had to lure the demons so that the Amrutha could be distributed only to the devas. Consequently, His appearance as a damsel could not escape the enchanted eyes of Lord Rudra.

Previously, Lord Rudra was known to have burnt Cupid [Manmatha] for inciting thoughts filled with affection and now, Lord Rudra could not avoid being awestruck by the exquisite beauty of Mohini. Sri Narayana Bhattathiri, in his Narayaneeyam [#29.9] mentions about this as “… Ananga ripuranga samaali linga”.

The celestial beauty is explained in the Bhagavatam [#10.32.2] as “…saakshaat Manmatha Manmatha:”

80. Raksha: sandhohabhanjana: After the distribution of Amrutha to the devas, the demons realized they were deceived and thus waged an unendurable war on the devas who could not fight it. Then Lord Venkatesa, shed aside His Mohini ‘avatar’ and took the form of Nara Narayana and helped the devas win the battle by killing the demons in big bunches or groups.

Thus this name. Alwar says “…kulam kulama asurargalai neeragum padiyaaga…” in Tiruvoymozhi [#4.8.1].

87. Dandakasuravidhwamsi: When Lord Venkatesa took the form of a wild boar, He went after the demon Hiranyaksha who took a safe shelter in the Dandaka forest. In that pursuit, Lord Venkatesa encountered a huge battalion of demons and vanquished all of them without a trace. Further, many ages later, Lord Venkatesa as Sri Rama, killed an army of fourteen thousand demons in the battalion of Khara in the Dandaka forest.

88. Vakradamshtra: As a wild boar, Lord Venkatesa possessed sharp teeth or tusks. These teeth are slightly bent to facilitate the lifting of heavy objects and thus enable Him to rescue the submerged Earth from the grips of the demon Hiranyaksha. Poigai Alwar, who has a deep penchant for Lord Venkatesa, is awestruck by the magnitude of his teeth and exclaims “…Varaagaththu eyittru alavu podhaavaaru…” in Mudal Tiruvandaadhi [#84].

89. Kshamadhara: The word ‘Kshama’ indicates the Earth. It means forbearance and when alluding to the Earth this name connotes the immense patience of the Mother Earth, Bhudevi, exhibits towards Her inhabitants. Kshamadhara indicates Lord Venkatesa as the wild boar who held, rescued, and supported the Earth from the cosmic waters.

90. Gandharvasaapaharana: This name connects to an incident where a Gandharva by the name of Sundara, the son of a great Gandharva king Veerabahu, was cursed by the sage Vasishta. The sage accidentally spotted Sundara nude, while he was playing in Kaveri, and taken aback at such a sight, the sage immediately cursed him to attain the form of a ‘rakshasa'. As per Dharma Shastra, one should never bathe without wearing clothes. Lord Venkatesa killed this demon when he attempted to attack another sage in Venkatadri Hills. Thus the Gandharva regained his original form due to Lord

91. Punyagandha: Lord Venkatesa, as a form of stone exhibits divine fragrance. This divine fragrance is so unique and so special for ‘archa murthi vigraha.’ The Chandhogya Upanishad [#3.14.4] extols as “…sarva gandha: sarva rasa:”. He is the seat of all grand fragrances and grand tastes that draws the devotees towards Him to bestow them with ‘punya.’

92. Vichakshana: This name refers to a wise, skilled, and able man in general. Lord Venkatesa indicates that He is the source of all wisdom and skills and He bestows them to devotees who surrender to Him. Venkatesa.

93. Karalavaktra: The word ‘Karala’ indicates a form that is the most horrific and frightening at first sight. Lord Venkatesa as Varaha exhibited such a fear-instilling face and especially His mouth with two terrible tusks that was so scary to the likes of Hiranyaaksha and simultaneously most benign to the Bhudevi, the Earth, who was waiting for protection.

94. Somaarkanetra: Lord Venkatesa is known to have Lord Chandra as the left eye and Lord Surya as the right eye. The Purushasukta says ‘Chakshussuryo Ajaayata'. Lord Surya took His form from the eyes of Lord Venkatesa.

95. Shadgunavaibhava: The presence of six qualities repository of Eternal Wisdom [Gnyaana], Strength [Bala], Prosperity [Aiswarya], Potence [Veerya], Endurance [Sahana], and Radiance [Tejas] define the word ‘Bhagavan.’ The Bhaktisaara attributes these six qualities to Sriman Narayana as “… Eru seer irandu moonrum ezhum Aaarum ettumaai …” in his Tiruchandaviruttam [#2].

96. Swetaghonee: Lord Venkatesa in Varaaha ‘avatar’, was an immaculate white-colored boar. Pure spotless white is an indication of a seat of knowledge of the highest order. Lord Venkatesa bestows the devotees with great knowledge.

97. Ghurnithabhru: Lord Venkatesa, as Varaaha reigned over Hiranyaksha and in the ensuing battle His anger for the demon increased and naturally reflected in His facial expressions. Especially, this name indicates a special mention of His otherwise mesmerizing eyebrows assuming a twist as a result of His immense anger He developed towards the immoral demon.

98. Ghurghuradhwanivibhrama: Lord Venkatesa is called by the typical snorts or grunts which are the characteristic of a boar in His Varaaha Avatar. This is one of the various ploys employed in His ‘Varaaha avatar’ to dominate and eventually kill the demon for establishing ‘Sanatana Dharma.’

103. Ghrunisammoha: Lord Venkatesa as Narasimha exhibited the most fierce nature towards Hiranyakasipu while mellowed down to a great extent in dealing with His devotee Prahlada. Such a form is the most fascinating form for the devotees

104. Mahakaalagnidheedhithi: Lord Venkatesa as Narasimha displayed an effulgent equivalent to that of the ultimate cosmic closure, Maha Pralaya. He is Himself the most frightening Kaalagni.

105. Jwaalakaraalavadana: Lord Venkatesa as Narasimha was full of intense rage, not seen by anyone till then. The rage manifested on His face. Tirumangai Alwar says “Mulaittha Seettram Vinsudappoi…” in Periya Tirumozhi [#1.7.7].

106. Maholkakulaveekshana: The eyes of Lord Venkatesa in His Narasimha Avatar are described in this name. The eyes, which otherwise shower nectarine mercy on His devotees, were erupting like an explosive volcano spewing out the hottest emissions. Vadikesari Jeeyar exclaims in his Narasimhaashtakam [#7] “Indu Ravi Paavaka Vilochana...”

107. Sataanirbhinnameghaugha: Lord Venkatesa as Narasimha was gigantic. His form was so huge that the clusters of His mane around the neck appeared like the clouds in the sky disturbed by torrential winds. Sri Vedanta Desika says “Sataapatala bheeshane sarabha saatta haasotbhate” in his Kaamasikashtakam [#7]

108. Dhamshtrarugvyaaptadhikthata: The glorious glow of Lord Narasimha’s teeth is detailed by this name. The teeth are described to be extremely bright and lit up His ferocious face and there by the overall sight are frighteningly brilliant. The glow of the teeth is said to have spread in all directions around till the end of the universe.

109. Ucchwaasaakrushtabhutesa: In this name Bhutesa refers to Rudra. In the times of pralaya, Venkatesa as Narasimha, through His inhalation of breath, attracted Rudra towards him in an attempt to protect him.

110. Niswasatyaktaviswasrut: Venkatesa, in an exhalation of breath, created Lord Brahma. The purpose of Brahma’s creation was to continue the process of creation of the rest of the universe as directed by Venkatesa.

111. Antharbhramajjagadgarbha: Venkatesa is the Lord who holds the entire, ever-moving universe inside His stomach in an attempt to safeguard it. Tirumangai alwar says “Manjaadu varai ezhum… enjamal vayittradakki…” in Periya Tirumozhi [#2.10.1]

112. Anantha: This name signifies Venkatesa’s trait of being endless. Endless, not only intends about the lifespan but also to all the attributes that supplement a life. Venkatesa’s auspicious qualities, His opulence, His power, His avatars, etc., are all endless. Nammalvar says “…Tholgal aayiratthay mudigal aayiratthay thunai malar kangal aayiratthay…” in Tiruvaymozhi [#8.1.10].

Parasara Bhatta attributes the limitlessness by space, time, or object in his commentary to Vishnu Sahasranama [#665]

113. Brahmakapalahrut: Venkatesa was the one who came to rescue Rudra when the latter was roaming around with a skull attached to his hand due to his blasphemous act of plucking the 5th head of Brahma. This act entailed Rudra roaming around to seek liberation from that sin and eventually Sriman Narayana helped Rudra by pouring the nectarine water from His bosom to fill the attached skull. Tirumangai Alwar recounts this in Periya Tirumozhi [#1.5.8]

 114. Ugra: The name signifies the extreme fury that manifests in Venkatesa towards the incorrigible sinners. This name is dealt with by Parasara Bhatta in his commentary for Vishnu Sahasranama [#422] to signify Kalki avatar. Poushkara Samhita also alludes to the same in the context of the depletion of Dharma.

115. Veera: Venkatesa is the Veera who instills fear and terror in the hearts of enemies of followers of Dharma. Vedanta Desika addresses Rama as “Mahaveera!!” in his Raghuveeragadya. Maareecha recounts as to what happened to Ravana with such fear and exclaims that he sees Rama in every tree around him, which signifies a form of devotion, driven purely by fear [Bheeta Bhakti]. Annamayya says “Jayajaya Nrusimha Sarvesabhayahara Veera.” Vishnu Sahasranama also employs this name twice [#402, 664].

116. Mahavishnu: The name Vishnu indicates the pervasiveness of Venkatesa. In Mahabharata, Udyoga Parva [#69.13], the name Vishnu is attributed to His act of spreading across and measuring the three worlds with His feet. This name appears 3 times in Vishnu Sahasranama [#2, 259, 663].

117. Jwalana: Venkatesa is the radiating entity that emits incinerating fire that destroys the enemies of Dharma. Annamayya exclaims as “Palanetranala prabala vidyullata…”. When devotees approach Him, this radiance will burn their sins without a trace. 118. Sarvathomukha: Venkatesa’s trait of being a witness to everything and everywhere in any direction is explained by this name. This name alludes to the pervasiveness of Venkatesa. Nammalvar says “Karandhengum parandhulan” in Tiruvaymozhi [1.1.10].

119. Nrisimha: Venkatesa is Nrisimha who simultaneously rescued Prahlada while also ensuring that Brahma’s boons are not violated. Venkatesa, as Nrisimha ensured showered immeasurable grace on Prahlada on one hand while He was most frighteningly ferocious towards Hiranyakasipu. Tirumangai Alwar says “…Thinnthiral Ariyaayavan, Thiruvengadam…” in Periya Tirumozhi [#1.8.6].

120. Bheeshana: As Bheeshana, Venkatesa orchestrates the world in such a way that the unrighteous people who frequently transgress the path of rectitude will constantly feel the fear of the consequences of their unrighteous acts in their lives. Vishnu Sahasranama [#837] says “Bhayakrut”

121. Bhadra: The word “Bhadra” signifies auspiciousness. Venkatesa bestows His devotees with all the auspiciousness by eradicating the obstacles due to their past karma. Nammalvar says “…onrume thozha nam vinai oyume” in Tiruvaymozhi [#3.3.8]. Annamayya says “...niratam nityam nikhila subhakaram... parama mangalam bhavatitam...” 122. Mrutyumruthyu: Venkatesa is considered to be the personification of End to Death. His grace effectively thwarts the untimely death of His devotees.

Yamadharmaraja fears the Paramatma, Venkatesa. “…Mrutyurdhaavati panchama iti” says Aanandavalli in Taittiriyopanishad which indicates Death fears the Paramatma.

123. Sanaatana: This name signifies the most ancient nature of Venkatesa. Brahma Purana says that King Sanka built the temple for Venkatesa on Tirumala and established the idol form exactly as revealed. This is mentioned by Tirumalai Ananthalwan in his work, Sri Venkatachala Ithihasa Mala. Vishnu Sahasranama [#898] says “Sanaatana-tama:” which indicates even a higher degree of ancient nature.

124. Sabhasthambhodbhava: This name signifies the avatar of Narasimha from a pillar. In Srimannarayaneeyam [25.1], Bhattadri says “Sthambhe ghattayatho Hiranyakasipo….” When the demon questions the presence of Hari, the great devotee Prahlada informs the demon that Hari is present everywhere. Prativadi Bhayankaram Anna says “sarvaantaraatmane srimad venkatesaya namha”.

125. Bheema: Venkatesa is attributed with the quality of being frightful to those who are averse to the great grace He showers. All the elements fear Him. Aanandavalli in Taittiriyopanishad says “Bheeshamaad vaatah pavate, Bheeshodheti Surya:…” During Narasimha avatar, other Gods were perplexed in fear after witnessing a most improbable combination of a lion's face with eyes spewing fire on a human torso. Tirumangai Alwar explains this in Periya tirumozhi [#1.7.6] as “Erintha paingan ilangu pezhvaay….” This name appears twice in Vishnu Sahasranama [#357, 948].

126. Siromaali: This name of Venkatesa alludes to the infinite heads. Purushasukta says “Sahasraseersha: purusha:…” The word sahasra in Sanskrit indicates a finite number 1000 as well as being infinite as well. Periyalwar says “aayiram thol parappi mudi aayiraminnilaga…” in Periyalwar Tirumozhi [#4.3.10].

127. Maheswara: Venkatesa is the Lord of wealth. By wealth, not only materialistic wealth but every kind of wealth like knowledge [gnaana], devotion [bhakti], and also the wealth of sense of detachment from all materialistic wealth [vairagya]. Venkatesa is seen as the bestower of anything to anyone who beseeches Him with devotion. The word “Maha” indicates a higher magnitude. Nammalvar says in Tiruvaymozhi [#8.1.5] “…manisarkku devar pola devarkkum deva o!...”

128. Dwaadasaadithyachudaala: The 12 Aaditya devas are resting as ornaments atop the crown of Venkatesa. Srimannarayana is known as “Savithru mandala madhyavarthee,” as the Lord who resides on the horizon of the Sun [Ravi Mandala].

129. Kalpadhoomasataachavi: During Narasimha avatar, this name signifies the beauty of His manes or hair locks in the battle with the demon. Narasimha realizes that He has killed the demon and shakes off His head in an act of ecstasy resulting in the manes being similar to the smog during the pralaya. Vedanta Desika explains this in Kaamasikaashtakam [#7] as “Sataapatala bheeshane sarabha saatta…”

130. Hiranyakorasthalabhinnakha: This name signifies the efficacy of the Narasimha’s nails. Venkatesa is hailed as Narasimha with such fiercely strong finger nails which penetrated the strong chest of Hiranyakasipu and split it open wide. Annamayya says “…kutila daitya tati kukshi vidarana patu vajranakha … ”

131. Simhamukha: Venkatesa manifested as Narasimha and His form is the most improbable among all the avataras where in the torso is a colossal human whereas the head is of a ferocious Lion. This is described by Godadevi in Naachiyar Tirumozhi [#6.9] as “… Arimugan Achuthan…”. Such is the immeasurable greatness which Nammalvar exclaims as “…En singappiraan perumai aaraayum seermaitthe!!” [Tiruvaymozhi #2.8.9]

132. Anagha: This name of Venkatesa indicates His being unaffected by any impurities of any form. His avataaras and His deeds are all divine and He as Krishna says in Bhagavad Gita [#4.9] as “Janma Karma cha me divyam…”. Periyalwar says in Tiruppaladu [#11] “…Pal vagayaalum pavitthiranae…”. Also 148th name in Sri Vishnu Sahasranama.

133. Prahlaadavarada: Venkatesa in His Narasimha avataara, granted several boons to Prahlaada who had to pacify the enraged Narasimha even after killing the Hiranyakasipu. Nammalvar addresses Prahlada as “…Seetratthodarul pettravan…” in Tiruvaymozhi [#3.6.6] which means Prahlada was blessed with the benign grace of Narasimha while simultaneously ferociously punishing his father Hiranyakasipu. Annamayya says “Jaya Jaya Nrusimha sarvesa bhayahara veera Prahladavarada…”

134. Dheemaan : Viduraneeti says “…yam hi rakshitumicchanti buddhya samyojayanti tam…”. Venkatesa bestows the devotees who deserve to be protected and whom He chooses to protect by granting the necessary wisdom at the opportune moment. Prahlada was blessed with this wisdom right from his birth.

Whoever is blessed with Madhusudana’s graceful glances at their birth, they are bound to be bestowed with such wisdom as mentioned by “…Yam pasyeth Madhusudhana: Saatvikassathu Vignyeya:…”

135. Bhaktasanghapratishtha: This name indicates Venkatesa’s inclination of gracing the opportunity to the innumerable bhaktas to establish Himself through their works. Right from Valmiki, Sage Vyasa, Bheeshma, Alwars, poets like Annamayya, Thyagaraja, Purandaradaasa and many more luminaries were accorded an esteemed position for the eons to come as they were blessed to establish the supremacy of Sriman Narayana by their divine outpourings.

141. Khadgee: Venkatesa wields immense power with His sword. The sword is named as Nandaka. This sword Nandaka took form as Peyalwar and Annamayya to fulfill His expectations. This sharp weapon bestows on the devotees sharp intellect to aid them in conducting a righteous life. Vedanta Desika in his Shodashayudha Stotram [#8] says “Avidyam swaprakaasena vidya rupa: chinattaya:…”

The names 142 to 180 are dedicated to Vaamana/ Trivikrama avatara of Venkatesa.

142. Khetee: The attribute of wielding a shield is described by this name. Typically, Shield and Sword go hand-in-hand and hence this name is positioned right next to the name indicating Venkatesa’s Sword. Tirumangai Alwar in Periya Tirumozhi [#2.8.3] says “…kedagam on malar pattri…”. Just like a shield protects its holder against any attacks, this name of Venkatesa protects His devotees.

143. Maheshwasee: Venkatesa is known to wield a mighty bow. The arrows from that mighty bow cannot be countered at all. Andal in Tiruppavai [#4] says “…Saarangam udaitha Sara Mazhai Pol…”. Right from the killing of Tataka, killing of Subahu, Viraada, Vaalee, Kumbhakarna, Ravana, there could not be any counter to the unrelenting flow of arrows from Rama’s bow. Also, 183rd name in Sri Vishnu Sahasranama.

144. Kapalee : “Ka” indicates Bramha. Venkatesa came to the rescue of Bramha when the latter lost the precious Vedas. Vedanta Desika recounts this in Hayagriva stotra [#8] as “Mandho bhavishyan niyatham virincho Vaacham nidhey!...” As an immaculate white horse, Venkatesa destroyed the demon brothers Madhu and Kaitabha and recovered Vedas. “Ka” also indicates the resplendence which is evident in Venkatesa.

145. Musalee: Venkatesa’s primary weapon, Sudarsana wields a pestle in his arsenal. Vedanta Desika quotes in Shodashaayudha stotram [#16] “…musalo yena tena va:”. This Pestle is said to rescue the devotees who are blinded by delusion.

146. Halee: Plough is the weapon of Balarama. Plough is the reason for a famine-free world. Venkatesa wields this weapon to deprive the world of any starvations arising out of famine. Vedanta Desika mentions in Shodashaayudha stotram [#13] “Vihaaro yena devasya viswa kshetra krushee vala:…”

147. Paashee: Venkatesa wields a rope which is called Paasha:. During Trivikrama avatara, when the King Bali could not keep his word of giving space to measure for the 3rd time, he was tied by the rope by Garuda. Vedanta Desika mentions in Shodashaayudha stotram [#12] “…Paasha: paasha vimochanam”.

148. Shulee: Venkatesa wields a trident and He is thus called Shulee. Vedanta Desika mentions in Shodashaayudha stotram [#17] “…yena shulayathi dvisha:…”

149. Mahabahu: In Ramayana [#1.1.9], Narada responds to Valmiki’s query and he refers to Rama as “…vipulaamso mahabahu:…”. Rama is known for His most attractive physical features, one cannot afford to miss at all. The same features of long, well-rounded forearms and shoulders are indicated here. Periyaalwar says “…mallaanda thin thol manivanna…”. Tamil poet Kamban says “Thol kandar thole kandar”.

150. Jwaragha: Venkatesa is the cure to the grief afflicted to His devotees. Peyalwar exclaims Venkatesa as the accomplished Physician who will cure all ills: “…varu naragam theerkum marundhu” Mundram tiruvandaadi [#3].

151. Rogaluntaka: Luntaka means a plunderer. Venkatesa is known to steal the ills of His devotees. Nammalvar says “vinayen vinai theer marundhaanaay vinnor thalaiva kesava…” in Tiruvaymozhi [#1.5.6].

152. Mounjeeyuk: Munja is a variant of grass, which is considered to be auspicious and used to encircle the stomach of those who practice strict celibacy. Venkatesa as Vamana is known to have adopted the befitting rituals and during His sacred thread-wearing ceremony, He was given this entwined grass by the holy seven rishis [Saptharishis].

153. Chaatraka: Venkatesa as Vamana is identified as holding an umbrella. In the ancient vedic tradition, a celibate boy living a life under a tutelage is typically identified with an umbrella. Poigai Alwar mentions in Mudal Tiruvandaadhi [#53] that when Sriman Narayana takes up the act of walking, Adisesha protects Him by being an umbrella.

154. Dhandee: Venkatesa as Vamana is said to be holding tight a long wooden stick. The stick is an indication of discipline-enforcing authority. It is also an indication of mercy. Nammalvar says in Periya Tiruvandaadhi “…Arul ennum thandaal aditthu” [#26] that he could drive off gruesome sins he had accumulated just by His mercy.

155. Krishnaajinadhara: This name highlights another suitable component of the dress code prescribed for a young chaste lad, a Brahmachari. A small piece of the skin of a dark cervid is mandated. Venkatesa, as Vamana conforms to Vedic mandates, thereby setting an example for the world to follow.

156. Vatu: This name of Venkatesa signifies how He was a midget-like young lad in His Vamana Avatara. Tirumagai Alwar says “…Kuralaai ninra andhanarkku indru adimai thozhil poondaye.”

157. Adheetaveda: Venkatesa as Vamana is known as the one, who has assimilated the whole Vedas and thereby a scholar-par-excellence. Annamayya says “…Venkatapatiyani Veda nilayudani Pankajanaabhuni Paadero…”

158. Vedantoddharaka: Venkatesa is Himself the subject of Vedas. Through this name, it is indicated that Venkatesa as Vamana nourished the system of learning and abiding by the instructions propounded in Vedas. Venkatesa nourished the propagation of Vedanta with accurate interpretations through Sri Ramanuja, who initiated his magnum opus “Vedartha Samgraha” in front of Venkatesa. Annamayya says “Veda Vedantha vedya namo namo”.

159. Bramhanaishtika: This name indicates the act of strict adherence to the teachings in Vedas. A learner of Vedas would practice celibacy during learning and is steadfast throughout that period. Venkatesa, as Vamana, is known to be a perfect Brahmachari. Periyaalwar says in his Periyaalwar Tirumozhi [#4.9.7] “Kural brahmachariyaay…”

160. Aheenashayanapreetha: Venkatesa is described to be having a natural intent and love towards resting on the soft serpent, the Adisesha. Poigaialwar lists all the duties of Adisesha as “Senral kudaiyam irundhal Singasanamaam…” in Mudal Tiruvandadi [#53].

161. Aaditeya: Aditi’s son is Aaditeya. Venkatesa took birth as Kashyapa-Aditi’s son and thus He is known as Upendra, younger brother of Indra. Sri Vishnu Sahasranama [#153 & #154] says “Upendro Vamanah…”

162. Anagha: The word Agha indicates sin. Sri Vishnu Sahasranama [#148, #835] also employs this name twice. Though He takes birth in this samsara he remains unblemished by the faults of this environment. By this name, He is mentioned to be making His devotees also untainted by sins. Sri Ramanuja exalts Sriman Narayana as “Akhilaheyapratyaneeka…” in his work Gadya Trayam.

163. Hari: This name indicates the green hue of Venkatesa. Thondaradippodi Alwar says “Pacchai maamalai pol meni…” in Tirumalai [#2]. This name also indicates the quality of stealing one’s sins without leaving a trace, thereby making the devotee further pure. Being invoked in sacrifices, He accepts the offered oblations. This name is 656th name in Sri Vishnu Sahasranama.

164. Samvitpriya: The name Samvit indicates the knowledge, Gnana. He, being the omniscient, naturally He makes it clear in unequivocal terms that He also loves the person of knowledge. In Bhagavad Gita [#7.17], Krishna says “…Priyohi gnaanino athyarthamaham sa cha mama priya:”

165. Saamavedyo: Krishna says in Bhagavad Gita [#10.22] “Vedaanaam Saamavedosmi…” Sri Ramanuja in his Gita Bhashya interprets this as He is the paramount one among the 4 Vedas. However, the name indicates Venkatesa being expounded in Saama Veda.

166. Balivesmapratishtitha: Venkatesa as Vaamana is known to be safeguarding at the doorstep of Bali’s home. As Vaamana, He stepped into the field hosting Bali’s sacrificial rituals and sought land measuring 3foot. Bali granted that despite his guru’s objections and thereby Vaamana transformed into Trivikrama to push Bali into sutala loka. Sriman Narayana is safeguarding Bali’s house since then so that Bali is not harmed. This is stated by Bhagavan to Prahlaada in Srimad Bhagavatam [#8.23.10].

167. Balikshaalithapadabja: Vaamana approached Bali while the yagnya was in progress and Bali was surrounded by his Guru Sukracharya and other ministers. Bali was mesmerized by the dwarf-like appearance of Vaamana and offered to cleanse Vamana’s feet and thereby this name came into being. Venkatesa is glorified by this act of Bali towards Vaamana.

168. Vindhyaavalivimaanita: Vindhyaavali was the righteous wife of Bali who helped Bali when he offered to cleanse Vamana’s feet. She poured water while Bali cleansed His feet and this act of ablution is glorified by this name.

169. Thripaadabhumisveekartha: This name is an indication of the extreme extent of “Soulabhyam” displayed by Venkatesa. To grace His devotees, He would condescend to the extent of requesting an ordinary mortal emperor on earth. Keeping this in mind, Andal extols Him in Tiruppavai [#3] as “Ongi Ulagalandha Utthaman…”.

170. Viswaroopapradarsaka: The extraordinary spread of Trivikrama is described by this name. Venkatesa as Trivikrama was aptly described by Peyaalwar in his Moonram Tiruvandaadi [#41] as “Mannu manimudi neendu andam poi Enn thisayum…”. Pothana in his magnum opus, Andhra Maha Bhagavatam beautifully narrates the gigantic spread of Trivikrama as “inthinthinthai vatudu inthayai mariyu dhaanithai…”

171. Dhrutathrivikrama: Venkatesa as Trivikrama is described to have graced the exceedingly large unimaginable appearance when He got the grant from Bali. Nammalvar says about Venkatesa adorning Trivikrama avataara as “… anru nyaalam alandha piraan paran senru ser Thiruvengada maamalai…” in Tiruvaymozhi [#3.3.8]

172. Swaanghrinakhabhinnandakharpara: While Trivikrama is expanding in unimaginable proportions, there came a time when His foot reached the ceiling of the Bramhaanda. The nail in His toe broke open the outer shell when it extended further.

173. Pajjaatavaahinidhaaraapavitritajagattraya: The act of measuring the universe in Trivikrama benefitted many. The best among the benefits is said to be creating a scope for bringing the holiest Ganga to the earth, which was completed through Ikshvaku clan king Bhagiratha later.

Vedanta Desika says in his Dasavataara stotra [#6], “…traiyyaksham makutam punanavtu nastraivikramo vikrama:… “. Desika compares the flow of Aakaasa Ganga in all directions to the banners or flags hoisted commemorative of successful act of purifying one and all.

174. Vidhisammanita: The word “Vidhi” refers to Brahma. When Venkatesa took the form of Trivikrama and measured the celestial worlds, Brahma used holy water from his pot to cleanse the foot of Venkatesa. Tirumazhisai Alwar says in Naanmugan tiruvandaadi [#9] “Kurai kondu naanmugan…senni mel era kazhuvinaan andatthan sevadiyai aangu”. Annamayya narrates this in his famous Keerthana as “Bramha kadigina paadamu Bramhamu taaneni paadamu…”.

175. Punya: The word Punya refers to Virtue. It is the accumulated benefit one derives from being righteous and charitable. However, here Venkatesa Himself bears this name as He is the one who bestows all good things to His devotees by erasing their otherwise insurmountable sins. Tirumazhisai Alwar addresses Him as “…ananthan mel kidandha em punniya!!...” in his Tirucchandaviruttam [#45]. Vishnu Sahasranama employs this name twice in 692 and 925 names.

176. Daityayoddha: Those born to Diti, one of the wives of Kashyapa are called Daityas. Some of them are born with evil qualities and Venkatesa took different avataars at different times to defeat the Daityas. As Varaaha, He vanquished Hiranyaksha and as Narasimha He vanquished Hiranyakasipu. Manavalayogi glorifies Him as “…Daityavarakaala Narasimha! Narasimha!”

177. Jayorjita: This name is special by being open to 2-way interpretation. Venkatesa effortlessly wins over anyone especially the enemies, while He simultaneously exhibits the quality of being immensely easy to be won over by His ardent devotees.

178. Suraraajyaprada: This name indicates the objective of Venkatesa undertaking the Vamana avatar. Bali usurps the dominion of Heaven which was with Indra and takes full control of heaven and earth. He was considered to be a noble ruler however the Devas who lost their kingdom beseeched Vishnu to restore the natural order. This led to Vaaman’s conquest and resultantly Devas got their wealth and kingdom back.

179. Shukramadahrut: The mentor of Bali, Sukracharya, prevented Bali from committing to give what Vamana asks. Sukracharya took the form of a bee and shut with his eye the orifice of the vessel used by Bali to promise Vaamana. Venkatesa, in the form of Vamana, used his Pavitram made of holy grass and pierced the orifice to clear the path thereby blinded one eye of Sukracharya permanently. Periyalwar nicely narrates this and says “…Sukkiran kannai thurumbaal kilariya Sakkara kaiyyane…” in Periyalwar Tirumozhi [1.8.7].

180. Sugateeswara: Venkatesa as Vamana is known by this name to bestow the best state of being. Bali, a Daitya, was blessed with the unimaginable goodwill of being a recipient of Vamana’s foot over his head. Further, Bali was promised to be safeguarded by Narayana Himself at his doorstep. Vishnu Sahasranama [#704] says ‘Sadgati’ and He is mentioned to be “The Protector of the Good.”

181. Jaamadagnya: Venkatesa is referred by His avatara of being Jamadagni Rishi’s son, Parasurama. Bhattadri in his Narayaneeyam[#36.2] says “…sanjaato Jamadagnitho Bhrugukuley twam…”.

182. Kutaaree: Venkatesa, as Parasurama, is identified as the One holding the battle-axe as His weapon. Kulasekara alwar refers to him by this identification of battle-axe in his Perumal Tirumozhi [#9.9] verse “Munnorunaal Mazhuvaali silay vaangi avan…”

183. Kaartaveeryavidaarana: In His Parasurama avatar, Venkatesa conquered the mighty Kaartaveeryaarjuna. Parasurama discovers His father, Jamadagni, was brutally killed by Kaartaveeryaarjuna’s minister despite the cordial hospitality offered by Jamadagni. Parasurama avenged it by killing Kaartaveeryaarjuna.

184. Renukaayaa:sirohaaree: As the son of Jamadagni, Parasurama was the most obedient son and He would abide by the diktat of His father. At one time, in a fit of rage, Jamadagni ordered Parasurama to kill His mother Renuka and Parasurama did not hesitate to do that. Pleased by His obedience, Jamadagni offered a boon to Parasuram and He in turn brought His mother back to life.

185. Dushtakshatriyamardana: Parasurama is known to have exterminated the clan of unrighteous Kshatriyas 21 times on the face of the earth. His rage was enormous and He would perform libations for His father by the blood of the slain kings. Venkatesa, as Parasurama, was glorifed by Nammaalwar as “…irupatthorukaal arasukalaikatta…” in his Tiruvaymozhi [#6.2.10].

186. Varchaswee: Parasurama came from the clan of a great sage, Bhrugu, and exhibited natural effulgence. He did severe penance and was gifted the battle axe and many other arms and ammunition by Shiva.

187. Daanasheela: During His time, Parasurama conquered several kingdoms and brought the entire earth under His possession. He later gifted them to Sage Kashyapa.

188. Dhanushmaan: Parsurama also held a bow, which is known as Vishnu Dhanus. He challenged Dasaratha Rama with that only to eventually realize His avatar had accomplished the objective He originally set out for.

189. Bramhavitthama: Parasurama is known for His Vedic prowess. The knower of the ultimate limit of Vedas, which are endless and reveal the Brahman. Venkatesa as Parasurama is the Brahmavit as He could realize the divinity of Sri Rama when He met Him. This name is also the 671st name in Sri Vishnu Sahasranama.

190. Atyudagra: The word Udagra refers to something that is tall and lofty. This name of Venkatesa indicates His enhanced superiority over all others. Sri Ramanuja says “Svetara vastu vilakshna…” which means He is the most distinguished in comparison to everything other than Himself.

191. Samagra: Venkatesa, as Sri Rama is considered to be complete in all aspects. The ascetic Valmiki inquires Narada to describe a rolemodel who is well behaved, valorous, good in character and graceful towards every being around. Narada lists all the great prominent attributes one should possess and informs Sri Rama of Ikshwaku clan, son of King Dasaratha fits the bill.

192. Nyagrodha: Venkatesa is compared to a great banyan tree through this name. Just as the tree would not distinguishing while giving shade, He would not distinguish in protecting His devotees. 827th name of Vishnu Sahasranama says “Nyagrodhodumbarah” which translates to a unique blend of supremacy and simplicity.

193. Dushtanigraha: Any avatara of Venkatesa is for the sole purpose of safeguarding the righteous there by establishing the Dharma. The consequence of safeguarding the righteous is extermination of evil. Especially, in His avatara as Sri Rama, the act of “Dushtanigraha” is replete from the killing of demoness Tataka in Bala kaanda to Ravana is Yuddha kaanda and further Shambuka in Uttara kaanda.

194. Ravivamsasamudbhoota: Venkatesa in His avatar as Sri Rama is named thus due to the lineage of the Ikshwaku clan whose forefather is the Sun God, Vivaswaan. Hence this clan is referred to as Ravi vamsa. Rama is the illustrious shining star of this clan. Kulasekara alwar says “… venkathiron kulatthukkor vilakkaaytthonri…” in Perumal Tirumozhi [#10.1]

195. Raghava: Raghava is an epithet of one who is born in the lineage of Raghu. King Raghu was famous for his righteous rule and philanthropy and thus the Surya vamsa was also called as Raghu vamsa after King Raghu. The most notable king in that lineage is Rama. Hence this name. Kulasekara alwar sings a lullaby addressing Him as “…Yevarivenchilai valavaa! Raghavane! Thaalelo.” in Perumal Tirumozhi [#8.10]

196. Bharataagraja: Bharata, the younger brother of Rama is known for his inimitable subservience to Rama. He is known to be a consummate brother of Rama for his pleasing qualities. Bharata is referred to by Kulasekara Alwar in his Perumal Tirumozhi as [#8.5] “…Bharata nambikke aruli…” wherein Bharata’s perfection is conveyed by the word Nambi, which indicates aatmagunapurti. Venkatesa’s avatara of Rama is addressed through this name as “Elder brother of Bharata”.

197. Kausalyaatanaya: Rama was born to the Chief Empress Kausalya of the emperor Dasaratha. Venkatesa is awakened every day with a sloka uttered by Viswamitra in Ramayana [#1.23.2], later utilized by the Sri Vaishnava Acharya Prativadi Bhayankaram Anna in his work Sri Venkatesa Suprabhatam. The sloka begins by addressing Rama as Kausalya’s benign son “Kausalya Supraja Rama…”

198. Rama: The importance of the 2 letter name [in Sanskrit] “Rama” has been retold many times in many literatures. Many purvacharyas concur on the fact that Venkatesa is to this age what Rama was to the age of Treta and there’s no difference between the two.

199. Viswaamitrapriyankara: Viswamitra is the ascetic who walks into the Dasaratha’s assembly and demands Rama to be sent to protect His rituals, much to the discomfort of Dasaratha. Viswamitra is well aware of the Rama’s divinity and declares it in the assembly as “Aham vedmi mahaatmaanam Ramam Satya parakramam” in Ramayana [#1.19.14]

200. Taatakaari : Venkatesa in His avatara as Rama, was chosen by Viswaamitra to protect the yagnyas he was performing. When the demoness Taataka confronted them, Rama was taken aback by the Dharma which forbids attacking women. When Viswaamitra prodded Him to act against evil, He consented and killed the Taataka, the mother of Maareecha and Subaahu. Kulasekara alwar says “Vandhedirndha taatakai than uratthai keeri…” in Perumal Tirumozhi [#10.2].

201. Subaahughna: In continuation to the above name, Rama, while protecting the rituals of Viswamitra, killed Taataka’s son Subaahu who was threatening to disrupt the harmony at the place of rituals. Kulasekara alwar says “…vallarakkar uyirunda mainthan kaanmin…” in Perumal Tirumozhi [#10.2]. Hence this name.

202. Balaatibalamantravaan: Viswamitra was very pleased with the conduct and valour of Rama and Lakshmana. He was a great sage who accomplished mastery over all the great mantras through his time-tested Tapas. Kulasekara alwar addresses Viswamitra as “Manthiram kol marai munivan” in Perumal Tirumozhi [#10.2]. Viswamitra passed on a powerful mantra called “Bala Atibala” to Rama which bestows the chanter with tirelessness forever. Hence Venkatesa is named after this event through this name.

203. Ahalyaasaapavicchedee: While heading towards Mithila, Rama chances upon a pristine hermitage and inquires Viswamitra about that place. Viswamitra recounts the incidents and takes Rama to that hermitage. The very act of Rama visiting that place brings back to life Ahalyaa, who was till then invisible owing to a curse by her husband, Gautama Maharshi.

Rama prostrates upon seeing the divine woman and together with Gautama Maharshi, Ahalya offers hospitality rituals to Rama. Venkatesa in his Rama avatar freed Ahalyaa from a near perpetual effect of a curse and hence this name.

204. Pravishtajanakaalaya: After the episode of Ahalyaa, Viswamitra, Rama and Lakshmana headed towards Mithila and they were well received by Ahalyaa’s son, Sataananda and Janaka himself. Sataananda was informed of the good news about Ahalyaa’s freeing from the bondage of curse. He was elated on hearing this and paid encomiums on Rama.

205. Swayamvarasabhaasamstha: In continuation to depiction of the sequence of significant events in Venkatesa’s avataara as Rama, this name indicates the presence of Rama in the great assembly of King Janaka for the ultimate purpose marrying Sita.

206. Eesachaapaprabhanjana: While attending the assembly of King Janaka, with the consent of Viswamitra, Rama attempted to lift the bow of Shiva. He not only lifted it, but also tried to string the bow and in doing so, the bow broke. Valmiki mentions this awe-inspiring event as “…tadbhanja dhanuvedye narasreshtho mahayasaa:” in Sri Ramayana [#1.67.17].

207. Jaanakeeparineta: Further, as a result of breaking the unbreakable bow, Rama was offered the hand of Sita and celestial marriage took place after Dasaratha arrived from Ayodhya. The following sloka is rendered during the act of handing over the bride to the groom.

“Iyam Seeta mama suta sahadharmacharee tava| prateecchachainaam bhadram te paanim gruhneeshwa paanina||”.

208. Janakaadeesasamstuta: King Janaka, in his conversation with Viswamitra, mentioned what 2 young lads can do with the bow which required 5000 of his servants to carry of the court. However, he had to chew his words when he witnessed the immeasurable prowess of Rama who lifted such a bow effortlessly. King Janaka, praised Rama abundantly.

Hence the name for Venkatesa as Rama.

209. Jamadagnitanujatayoddha: After winning and marrying Sita, on His way back to Ayodhya, Rama encounters Parasurama [son of Jamadagni] who challenges Him with another bow. The conversation is not a very pleasant one as Parasurama is furious. The moment of truth was when Rama held the bow handed to Him.

Parasurama felt his Vaishnava effulgence getting transmitted to Rama, admitted his defeat at the hands of Rama and departed.

210. Ayodhyaadhipaagranee: Ayodhya is the capital of Kosala desa and the Ikshwaku clan was ruling from the city of Ayodhya. Rama was to be anointed as the crown prince 12 years after marriage. Kulasekara Alwar addresses Rama as “…Ayoddhi mane thaalelo.” in his Perumal Tirumozhi [#8.7].

211. Pituvaakyaprateepaala: Rama was an embodiment of Dharma and the foremost bidding in Dharma is to abide by one’s parents’ words. Dasaratha promised Kaikeyee of 2 boons and when she asked the unimaginable, in order not to falsify Dasaratha’s promises, Rama did not think twice to abdicate the throne.

Such was the sense of Dharma and thus this name for Venkatesa. Vedanta Desika narrates this in his Mahaveeravaibhavam [#21] as “Anruthabhaya Mushithahrudaya pitruvachana paalana…”

212. Tyaktaraajya: Rama was the ideal son who executed His father’s promises. In the process, if it means to lose the coveted position of crown Prince also, Rama did not swerve from the path of rectitude. He left Ayodhya donning the ascetic garb of tree bark. Kulasekara alwar narrates in Perumal Tirumozhi [#9.2] how Dasaratha laments the situation when Rama leaves the city “Vevvaayen vevvurai kettu Irunilatthai vendaadhe virainthu…”

213. Salakshmana: This name indicates one of the key identifications of Rama, which is being accompanied by Lakshmana. Valmiki says about this in Bala Kanda [#18.27] “Baalyaat prabhruti susnigdha:… “ Thus Venkatesa is known for this attribute of being with Lakshmana always.

214. Saseeta: Sita is the inseparable Consort of Rama and He is accompanied by Sita always. Janaka hands over Sita to Rama during the marriage ceremony promising that Sita will always stand by Rama. Sita tells Ravana that she’s as inseparable from Rama as sunrays are from Sun, in Sundarakaanda [21.16] “…Ananyaa Raghavenaaham Bhaskarena Prabha yatha.”

215. Chitrakutastha: Upon sage Bharadwaja’s advice, Rama proceeds to Chitrakuta and erects a hermitage to live. Vedanta Desika explains this in Mahaveeravaibhavam [#23] “…Chitrakutagiri kataka thata ramyaavasatha”

216. Bharataahitaraajyaka: Rama declines earnest requests from Bharata to return to the city and instead appoints Bharata as the king of Ayodhya till His return after 14 years. Besides, Bharata pleads Rama to grant His sandals which will rule the earth instead of him and Rama agrees to this. Periyalwar says in Periyalwar Tirumozhi [#4.9.1] “Maravadiyai thambikku vaan panayam vaitthu…”

217. Kaakadarpapraharthaa: On one occasion while Rama was resting, a raven greedily approached Sita and harmed her. Rama took cognizance of this and threw a blade of grass loaded with Bramhastra mantra to chase and punish the raven. Eventually, the raven couldn’t find refuge in all the 3 worlds only to fall at the feet of Sita and Rama. Rama got the erring raven into submission and thus this name for Venkatesa.

218. Dandakaaranyavaasaka: Rama stayed in Dandaka forest for a while. Maareecha instructs Ravana not to pursue enmity with Rama and says Rama lit up the Dandaka forest with his radiance “Shobhayan Dhandakaaranye…” in Aranya kaanda [#38.15].

219. Panchavateevihaaree:  Rama spent a pleasant time at Panchavatee which draws its name due to the convergence of 5 banyan trees [vata vriksh]. Rama exclaims to Lakshmana in Aranya kaanda [#15.19] “…Iha vatsyaama saumithre!...” indicating His penchant to stay at Panchavatee.

220. Swadharmapariposhaka: Narada mentions about Rama in Bala kanda [#1.14] that Rama is the one who stand by Dharma. “…Rakshitaa swasya Dharmasya Swajanasya cha rakshitaa”. During Yuddha kaanda [#120.11] also Rama identifies Himself as a human and says to Bramha “Aatmaanam Manusham manye Ramam Dasaratha aatmajam”

221. Viraadhaghne: Vedanta Desika brings in the simile of a tiger to connote Rama when He meets the demon Viraadha in the jungle. “Viraadha harina shaardula!”. Venkatesa as Rama is like a tiger that pounces on a deer.

222. Agastyamukhyamunisammanita: During His stay in the jungle Rama spent about 11 years in various sages’ hermitage and used to engage in discussions on Dharma. When Rama visited Agastya and paid His obeisance, Agastya was very pleased with Rama and blessed Him with all the ammunition he had thus far acquired through his tapas.

Agastya has a deep connection with Tirumala too as enunciated in Sri Venkatachala Ithihasamala of Ananthalwan. Agastya is known to have been circumambulating the hills to have Venkatesa’s darsana. Agastya pleaded to God to stay visible in archa form to the devotees of Kali Yuga and Venkatesa agreed and hence this name.

223. Pumaan: This name indicates manliness in a divine sense. Sastras says God is the only Man and the rest all His creation is women-like. Bramha says in Yuddha Kanda [#120.15] “…Saarnga Dhanva Hrisheekeso Purusha: Purushottama:”

224. Indrachaapadhara: Rama met many sages during his exile in the forest. Chief among them was Agastya who was aware of Rama’s avatara. Indra once handed over the custody of divine bow and quiver to Agastya, designed by Viswakarma, to be handed over to Rama at the appropriate time.

Kulasekara alwar narrates this in his Perumal Tirumozhi [10.5] “…Van thamizh maamuni koduttha varivil vaangi…”. Thus, this name came in to existence for Rama who was an avatara of Venkatesa.

225. Khadgadhara: Agastya also handed over a divine sword to Rama which came in handy at the opportune moment when Rama encountered Kabandha. The sacred sword can wipe off the ignorance accumulated over the ages. Peyaalwar and Annamaya are known to be an amsa of the divine sword of Venkatesa called Nandaka.

It is said, Sri Krishnadevaraya donated a sword bedecked with precious gems to Venkatesa.

226. Akshayasaayaka: Valmiki narrates the incident of Agastya handing over the bow and quiver full of inexhaustible arrows to Rama. All the mighty battles that Rama had to fight were fought with these ammunition presented by Agastya and other sages.

The word “Akshaya” indicates the characteristic of being unlimited irrespective of continuous usage. The next 3 names of Venkatesa are part of the greatest battle Rama fought before fighting Ravana. Vedantacharya addresses Rama as “Asahaayasura!” and “Anapaayasaahasa!”.

Rama single-handedly vanquished 14,000 demons of Khara’s battalion in this episode in less than 30 minutes, as stated by Valmiki.

227. Kharaanthaka: Venkatesa, in His avatara as Rama, killed the mighty Khara, halfbrother of Ravana. Vedantaacharya says “Kharatara kharataru khandana chandapavana”, as in, Rama was like a hurricane that uprooted a seemingly strong tree called Khara, rather effortlessly.

228. DhushanaAri: As an enemy of another demon Dushana, Rama exhibited enormous strength and killed him. Kulasekara alwar says “…karanodu doodanan than uyirai vaangi…” in his Perumal Tirumozhi [#10.5].

229. Trisiraskaripu: Trisiras was a 3 headed demon who was first sent by Khara to fight with Rama. Venkatesa, as Rama, eliminated Trisiras in no time.

230. Vrusha: Vrusha means Dharma. The hill on which Venkatesa resides is called Seshadri and in the Krutayuga, during the reign of Vaivaswata Manu, a God of Dharma, named Vrusha, did severe tapas atop this hill. Dharma flourished well during that period.

It is said, that Bhudevi Sametha Varahaswami appeared before Vrusha and conveyed pleasingly that the hill, since then, will be known as Vrushadri, in token of his severe tapas. Thus Venkatesa is also addressed as Vrusha.

231. Soorpanakhaanaasacchettha: The incident of Soorpanakha approaching Rama during His stay in Panchavati is known to be the turning point in Sri Ramayana. Lakshmana pounces on the raging Soorpanakha and cuts off her nose and ears and since this was executed under Rama’s supervision, this is attributed to Rama. Kulasekara alwar says “…kalaivanakku nokkarakki mookkaineekki…” in his Perumal Tirumozhi [#10.5].

232. Valkaladhaaraka: Venkatesa as Rama, being born in the royal Ikshwaku clan, did not hesitate once to adorn the befitting attire for His stay in the forest. He made himself comfortable in surrounding with bark of the tree and deerskin instead of regular princely attire, akin to a hermit.

233. Jataavaan: Further, Rama’s stay in the forest required, his hair locks be matted with the thick milk of banyan thereby, it remains stiff and steady as He traverses in the forest.

234. Parnasaalaastha: During His stay in the jungle, Rama was ably assisted by Lakshmana by building a beautiful hut. Lakshmana built the hut so meticulously just by mere understanding of the unspoken words of Rama and Rama was overjoyed looking at the impressive service of Lakshmana. Such was the brotherhood enjoyed by Venkatesa as Rama.

235. Maareechabalamardaka: Venkatesa, as Rama, killed Maareecha in their 3rd meeting. Mareecha escaped in his first 2 encounters with Rama and thereby being fully aware of Rama’s matchless prowess, he tried to dissuade Ravana against the sinister plan of abducting Sita. Valmiki recounts this incident where Maareecha states that he gets extremely terrified at the very mention of words that start with “Ra”.

In the Bhakti lore, Maareecha is known to be a devotee of Rama, due to devotion out of sheer fear of Rama, This is called “Bheeta Bhakti”.

236. Pakshiraatkrutasamvaado: Jataayu, during his last moments, was found by Rama and Jataayu, the king of birds, poignantly conveyed the tale of Sita’s abduction by Ravana and his vain attempt to rescue Sita. Rama was moved by Jataayu’s sacrifice and performed the last rites for Jataayu. Venkatesa as Rama, is named thus after His earnest interaction with Jataayu.

237. Raviteja: Rama’s effulgence is comparable to that of the Sun. Periyalwar mentions the long diadem of Rama is comparable to one thousand Suns, each of whom radiates a thousand rays. In Periyalwar Tirumozhi [#4.1.1], he describes Rama as “Kathiraayiram iravi kalandhueritthal otthaneelmudiyan…”. Vedantacharya addresses Rama as “Dinakara kula kamala Divaakara!”.

238. Mahaabala: Venkatesa in His Ramavatara is known to have exhibited immense strength when situation demands. The events of killing mighty Tataka, protecting the rituals of Viswamitra, the episode of lifting the bow of Shiva, killing of Kabandha and many such events stand testimony to the immense strength. Also the 174th name in Sri Vishnu Sahasranama.

239. Sabaryaaneetaphalabhuk: In the quest for Sita, Rama encounters a demon Kabandha who instructs Rama to visit the noble-hearted elderly devotee, Sabari. Rama and Lakshmana, before going to Kishkindha, visits the hermitage of Mathanga maharshi, where Sabari was eagerly waiting for several years for Rama’s arrival.

Sabari is known for her true devotion and great hospitality. Rama accepted Sabari’s offer of fruits and watched in awe Sabari’s ascent to heavens. Vedantacharya addresses Rama as “…Sabari moksha Saakshibhoota!”

240. Hanumatparitoshita: Venkatesa as Rama was very well pleased and impressed by Hanuman’s pious behaviour and depth of knowledge in Vedas and Sastras, which He could gauge from the way Hanuman initiated his conversation with them. After the exchange of pleasantries, Hanuman offers to carry them to the Rishyamooka hill, where Sugriva is anxiously waiting. Hence this name which indicates that Venkatesa was aptly served by Hanuman.

 

241. Sugreevaabhayado: The meeting of Sugreeva and Rama due to great ministerial skills of Hanuman is seen to be a turning point of Ramayana. Rama, granted refuge to Sugreeva and he could thereby breathe a sigh of relief. Valmiki describes the meeting of Rama and Sugreeva as an event that simultaneously sent good omen to Sita while Vaali and Ravana could sense bad omen.

Tirumazhisai alwar explains this helping act of Venkatesa towards Sugreeva in Tirucchandaviruttam [#81] as “…udaintha vaali thanthanakku udhava vandha raamanaay… vengadam adaintha maala paadam…”

242. Daityakaayakshapanabhaasura: Further, the camaraderie that developed between Rama and Sugreeva, enabled the latter to seek assurances from Rama by exhibiting a dependable strength that could help him conquer his kingdom back by killing Vaali.

Dundubhi, who once fought against and got killed by Vaali, was flung about 8 miles away by Vaali. Sugriva narrated this to Rama and He effortlessly used his toe to throw away the corpse of the demon almost 80 miles.

243. Saptasaalasamucchettha: Further, to reassure Sugreeva, Rama had to exhibit his superior archery skills by piercing a row of seven sal trees. Nammalwar, while singing about Venkatesa in Tiruvaymozhi [#6.10.5] exclaims citing this incident as “Punaraa ninra maramezh anreydha oru vil valavaa O! … “

244. Vaalihrut: Rama, after assuring Sugreeva, proceeded with him to execute the commitment of killing Vaali. During the duel, Rama targeted Vaali with a single arrow and resultantly he collapsed. Thereafter Rama explains why it was a righteous act and Vaali could not deny the evident Dharma in what Rama did.

Kulasekara alwar cites this entire episode of killing Vaali and granting the kingdom to Sugreeva, in his lullaby section of Perumal Tirumozhi [#8.7] “…vaaliyai konru arasu ilaya vaanaratthukkalitthavane…”

245: Kapisamvruta: Rama was very well adored and respected by the entire battalion of Vaanaras. The entire battalion went swiftly around the earth in all directions in search of Sita. Kulasekaralwar explains this in Perumal Tirumozhi [#10.6] “…vanamaruvu kaviyarasan kaadal kondu…”