Wednesday, September 30, 2009


The third e-booklet titled ‘understanding our gross body’ can be down loaded from the side bar. Understanding our gross body from the yogic angle is important as there is strong relation between gross body and subtle bodies. The pages in this book let have already been published in this blog and now brought out in the form of a downloadable booklet for easy reading.


Identifying a certain event is a horoscope is of utmost importance. There are several methods by which an event can be predicted. The most important among them are dasha and bukthi (main period and sub period) and planetary transits. One need not attach greater importance to transits than dasha and bukthi. In fact one can look into sub-sub dasa periods than relying upon transits. Generally, moon is taken as ascendant for transitory effects. This may not give the correct result. One has to go by the powerful of the following – ascendant lord, atmakaraka planet, sun and moon. It is always advisable to make a study from atmakaraka planet along with the powerful planet amongst the other three. The transitory effects also depend upon the strength and nature of the planet in the natal chart. The study of transit can be used only to supplement the interpretation on the study of dasha and bukti and should not be used as the main tool to identify an event. There is tedious but accurate procedure for timing of an event called ‘saham’. It is point in a horoscope, calculated based on the longitude of various planets and houses. To cite an example, to find one’s punya, deduct sun’s longitude from the moon and add the longitude of the ascendant. If the figure arrived is strong, punya is more. The placement of the lord of saham is also important. If it is placed in 6, 8 or 12th houses, one’s experience will be bad. However there are only 50 sahams available in ancient scriptures. In general, it is better to make a prediction after studying all the planets and all the houses in the natal chart. The placement of dasa lord in other divisional charts is also to be studied. One has to study the holder of the dasa lord and its sub lord. The placement of the dasa lord and its aspects are also to be considered. But if transit and dasa period give contradictory results and if the dasa lord is powerful in shad bala, well placed and well aspected one can ignore the effects of transit. If the dasa lord is debilitated and ill placed, then study of transit is important. In such cases effect of transit should be studied from Sun and atmakaraka planet as well. As a general rule planets that are powerful, well placed and well aspected do not cause difficulties during transits. To offset any affliction on the dasa lord or if dasa lord is ill placed, certain remedies have to be performed. The best remedy is to chant mantras of the dasa lord and the planets afflicting them. Each planet has its own bija and if these bijas are recited along with atma bija and certain other bijas depending upon other afflictions in a horoscope, the ill effects can be gotten over effectively. Poor feeding and animal feeding will supplement the effects of the mantras.


Unmeṣa-nimiṣotpanna-vipanna-bhuvānavalī ऊन्मेष-निमिषोत्पन्न-विपन्न-भुवानवली (281)
Unmeṣa means opening eye lids and nimiṣ means closing of eye lids.
The creation and dissolution of the universe happens at the wink of Her eyes.  When She opens Her eyes, universe is created and when She closes Her eyes, universe is dissolved (vipanna).  She does these crucial acts with great ease.  This nāma actually highlights the ease with which the Brahman creates and dissolves this universe. 
Saundarya Laharī (verse 55) also speaks on the same tone.  “The sages have said that the world gets dissolved and created with the closing and opening of your eyes respectively. I suppose that your eyes have dispensed with winking in order to save from dissolution of this entire world which has had its through the opening of your eyes.”
This nāma conveys the subtle nature of the cosmic creation. Kashmiri texts interpret Unmeṣa as the externalising of icchā śakti, the commencement of world process. Unmeṣa also means the unfoldment of spiritual consciousness, which is attained by focussing on the inner consciousnss.
Sahasra-śīrṣa-vadanā सहस्र-शीर्ष-वदना (282)
Sahasra in this context means infinite and literally means thousand. She has countless heads and faces.  The next two nāma-s also have the same meaning.  Unable to describe Her supremacy by words, Vāc Devi-s have used an envisioned form here that encompasses summate supremacy.  In fact, it can be considered as true in literal sense.  Since the Brahman has so many acts to do in different places at the same time, the Brahman needed countless numbers of heads.
The countless number of heads for the Brahman is described in Veda-s and Upaniṣads.   Bhagavad Gīta (XIII.13) says “He dwells in the world, enveloping all – everywhere, His hands and feet; present on all sides, His eyes and ears, His mouth and heads”.
The Brahman has no form and therefore has no sensory organs.  The Brahman can be explained in two ways; one is by negation and the other by affirmation.  These nāmas explain the Brahman by affirmations.  These descriptions are called cosmic intelligence, hence beyond human comprehension Mahānārāyaṇa Upaniṣad (I.13) says “He (the Brahman) became the possessor of the eyes, faces, hands and feet of all creatures in every part of the universe (विस्व्तश्च्क्ष् विश्व्तोमुखः)”.   Thus, the Upaniṣad confirms that the Brahman exists in every living being of this universe.  Puruṣasūkta also says ‘Puruṣa (the Brahman) has thousands of heads, thousands of eyes, thousands of feet’.  Each element of universal creation is individualized Cosmic Consciousness. 
Sahasrākṣī सहस्राक्षी (283)
She has thousands of eyes. Viṣṇu Sahasranāma 226 also conveys the same meaning.
Sahasrapād सहस्रपाद् (284)
She has thousands of feet. Viṣṇu Sahasranāma 227 also conveys the same meaning.
Puruṣasūktam opens by saying “सहस्र-शीर्षा पुरुषः सहस्राक्षः सहरपात्॥
The first kūṭa of Pañcadaśī mantra is discreetly revealed in nāma-s 278 to 280.  The second and third kūta-s ( ह्रीं। ह्रीं॥) of the mantra is revealed in nāma-s 281 to 284.
Ābrahma-kīṭa-jananī आब्रह्म-कीट-जननी (285)
The Supreme creator.  She creates from Brahma to the smallest insect.  Brahma here means humans.  Human form is said to be supreme creation of God.  Look at the placement of these nāma-s.   After having described the Brahman from nāma 281 to 284, Vāc Devi-s in this nāma have consolidated their description, by mentioning the creative aspect of the Brahman.  The Brahman was descried with countless heads, ears and feet only to highlight the ease with which creation is being made by Her.  
Varṇāśrama-vidhāyinī वर्णाश्रम-विधायिनी (286)
Varṇāśrama means the order of life as expounded in Vedās.  Veda-s classify people based upon their knowledge and capabilities.  For example, soldiers are needed to protect borders of countries, agriculturists are needed to grow grains for consumption to make a living, traders are needed to buy requirements, and priests are needed to perform rituals.  Veda-s say that the classification is not based upon their birth, but on the ability of a person to perform certain duties.  It would not be logical to expect a trader to protect borders effectively.  Therefore the inclination, capacity, knowledge and experience are the parameters by which a person is classified.  Such classifications are applicable only to the human race.  Since She is not different from Veda-s and all the Veda-s originated from Her, it is said that She has made these classifications. 
Having created the universe, She also created the Veda-s to effectively administer the universe. Veda-s lay down rules and regulations to be followed in a human life. Path shown by Veda-s is known as dharma or righteousness. If one trespasses prescribed righteousness by Veda-s, he gets afflicted by karma-s that leads to several transmigrations. 
Kṛṣṇa explains this in Bhagavad Gīta. “The duties are allocated according to guṇa-s springing from their own nature (XVIII.41). Each one attentive to his own duty, he gains the highest success.  How far one is devoted to his inborn duty, thus far he attains success (XVIII.45). If I did not perform actions in a balanced way, the universe would be annihilated and I would be the cause of improper admixture of duties (III.24).”

Tuesday, September 29, 2009


Bhagamālinī भगमालिनी (277)
Bhaga has many meanings. Goddess Savitṛī is also addressed as Bhaga. It also means good fortune, happiness, welfare, prosperity, dignity, majesty, distinction, excellence, beauty, loveliness, etc.
She is in the form of Bhagamālinī, one of the tithi nitya devi-s.  There are fifteen tithi nitya devi-s, one nitya devi-s for each lunar day.  Tithi means one lunar day. In her mantrabhaga’ appears several times.  Hence this tithi nitya devi is called Bhagamālinī.  They are worshipped during Śrī Cakra navāvaraṇa pūja
In Liṅga Purāṇa there is a reference (I.99.6, 7) to a goddess called Bhagā.  “She is the mother of the universe.  Her   name is Bhaga.  She is the threefold pedestal (the bottom portion of Liṅga) of the deity, in the form of Liṅga”.  This description perfectly fits Umā and Maheśvarā (Śaktī and Śiva). The pedestal on which Liṅga is placed is called Bhagā.
Bhagā also means the six qualities of Śaktī which is explained in nāma 279.  She is wearing a garland twined with these six qualities of prosperity.
Padmāsanā पद्मासना (278)
She is seated on a lotus or She is sitting in the posture of padmāsana (a yogic way of sitting, cross legged).  Padma means lotus.  When one is seated in padmāsana, the posture will appear like a lotus.  The leaves of lotus creeper are compared to prakṛti (the source of objectivity), its filaments to vikṛti (categories, changed condition), and its stalk to knowledge.  Padma also means the Goddess of wealth Lakṣmī.  In this context it indicates that She distributes wealth to Her devotees.  Here wealth does not mean material wealth only, but also the intellectual wealth, the capacity to have higher level of consciousness, needed to realise the Brahman.  It could also mean the Brahma, the lord of Creation.
Bhagavatī भगवती (279)
She is endowed with auspiciousness and power of autonomy of Śiva.
This nāma is an extension of nāma 277.  Bhaga refers to six qualities of Śaktī viz. supremacy, righteousness, fame, prosperity, wisdom and discrimination.  The nāma means to highlight certain important qualities of the Brahman.  She is endowed with these qualities.  There is another set of six qualities and they are creation and destruction, waxing and waning, knowledge and ignorance. It is also said that She is worshipped by all gods and goddesses, therefore She is known as Bhagavatī.  In Viṣṇu Sahasranāma, nāma 558 is Bhagavate which carries the same meaning.  The masculine gender of Bhagavatī is used in Viṣṇu Sahasranāma
Padmanābha-sahodarī पद्मनाभ-सहोदरी (280)
She is the younger sister of Lord ViṣṇuBrahma and Lakṣmī, Viṣṇu and Umā, Śiva and Sarasvatī are twins.  They represent creation, sustenance and destruction. Sarasvatī got married to Brahma, Lakṣmī to Viṣṇu and Umā to Śiva.  This is a beautiful description of interdependence of creation in mythology. 
The Brahman is divided into two aspects.  One is the form of righteousness (dharma) and another is the possessor of righteousness.  The dharma portion of the Brahman is divided into two, male and female.  Viṣṇu, the male form of dharma portion of the Brahman is sustainer of this universe.  Śaktī, the female portion of the righteousness became the wife of Śiva.  She is called UmāŚiva, His wife Umā and Viṣṇu combine is referred as the Brahman in this nāma. 
The three nāmas 278, 279 and 280 subtly convey the first kūṭa (vāgbhava kūṭa) of Pañcadaśī mantra ( ह्रीं).  That is why these nāma-s do not convey any serious meaning as seen in other nāma-s.  In fact, these nāma-s convey the secretive mantra form.    

Monday, September 28, 2009


Bhānu-maṇḍala-madhyastā भानु-मण्डल-मध्यस्ता (275)
She is in the middle of solar orbit.  Chāndogya Upaniṣad ( says, “There is deity within the orbit of the sun, who is seen by yogis. His whole body glitters like gold.”  ‘Obeisance to that form in the sun’s orbit the one, who is the embodiment of all the Veda-s, who showers his brilliance all over the different worlds (These worlds are the seven vyāhṛti-s of pūrṇa Gāyatrī mantra.  Worlds refer to seven worlds above and seven worlds beneath totalling to fourteen. These imaginary worlds are the modifications of one’s consciousness. The worlds could also refer to three types of mundane consciousness, awake, dream and deep sleep).   
Anāhat cakra is also called bhānu-maṇḍala and kuṇḍalinī also glitters like gold.  Possibly, this nāma could mean Her kuṇḍalinī form.
Bhairavī भैरवी (276)
Wife of Bhairavā (Śiva) is Bhairavī.  They are inseparable. 
It is interesting to know about the Bhairava form of ŚivaBha means sustenance of the universe, ra means the great dissolution and va means recreation.  This form of Śiva is considered as one of His subtle forms and is beyond the essence of energy of Śaktī (not beyond Śaktī Herself) and is the manifestation of the Supreme Brahman.  This is a stage beyond all the stages of consciousness.  No tattva-s, no mantra-s, beyond OM, in fact Bhairava is beyond everything. 
There is a series of yogic practices referred in Vijñānabhairava, a famous and ancient Kashmiri text on yoga (verse 24).  ‘There are two points in our respiration.  One is the outer space where exhalation ends and the other is the point within our respiratory system where the inhalation ends.  In both these points, the breath takes rest for a split second.  The rest does not mean that it stops for a split second, but remains in the form of Śaktī in a stage of suspended animation.  One should concentrate on this Śaktī to realize the Brahman.  This Śaktī is called Bhairavī.  This masterly interpretation also confirms the prakāśa and vimarśa aspect of the Brahman. Śaktī is moving up and down as prāṇa and therefore vimarśa form.  Prakāśa is the static Self-illuminating Ātman within.  This is the reason why yoga teaches on the concentration of breath. 
The form of Bhairava that we see in temples is not the Bhairava discussed here.  These forms of Bhairava are protectors of temples and the community living around temples. 
In general it should be understood that the union of Śiva and Śaktī is known as vācŚiva is the meaning of a word and Śaktī is root of the word.   It is also said that Śiva and Śaktī cannot be separated.  They are united firmly like a word and its meaning.  One cannot separate the meaning from the word.  It is the same concept with Bhairava and Bhairavī.
A girl of twelve years is called as Bhairavī.


The Second e-booklet on mind is available for free download here. MIND YOUR MIND

Saturday, September 26, 2009


Īśvarī ईश्वरी (271)
The one who does the act of tirodhāna explained in the previous nāma.  Īśvara tattva is the 26th tattva (principle) out of the 36 tattva-s, where the power of knowledge is predominant.  Īśvara controls everything. Īśvara is parāhaṃtā, meaning Supreme individuality. Viṣṇu Sahasranāma nāma 36 is also Īśvara.
 Sadāśivā सदाशिवा (272)
Look at the beauty of placement of nāma-s.  As deliberated earlier, the Brahman has got five duties to perform.  The first four have been discussed in the previous nāma-s.  In these nāma-s, first the action was referred followed by the form of the Brahman who looks after that particular action.  For example take nāma-s 264 and 265.  Nāma 264 is sṛṣṭi-kartrī, the act of creation and 265 is brahma-rūpā the form of god who performs the act of creation.  It is the case with other three.  While talking about the gracious re-creative aspect of the Brahman, the form of God is referred first, then the action.  Possibly Vāc-Devi-s could have thought that merely uttering this nāma alone would give salvation. 
She is in the form of SadāśivāSadā means ever and Śiva means auspicious.  The Sadāśivā form of the Brahman is the most auspicious form and She is said to be in that form.  In the stage of Sadāśivā tattva, icca śakti or the will (to create) is predominant.  The concept of “I am this” begins to dawn (this stage is not “I am That”), where perfect purity is not yet attained. In this stage universal consciousness is discovered.  The individual consciousness has not yet merged with the universal consciousness.  Śaktī is the intent of the Brahman to recreate.   The power of will of the Brahman at this stage is to bless the universe for recreation and this act is being described in the next nāma.
The power of will of the Brahman has three distinct categories, śuddhavidyā, Īśvara and Sadāśiva.
Anugrahadā अनुग्रहदा (273)
The action of the gracious Sadāśiva, the blessing aspect for recreation is being referred.  Anugraha means grace, promoting, etc.  When the universe got dissolved, there exists nothing.  The atoms of all the souls got compressed and embedded in the hiraṇyagarbha or the golden egg.  The blessing aspect of the Brahman is the act of recreation after the dissolution.  This act of recreation is done by Śaktī, the Supreme Mother. Sadāśivā form of the Brahman is endowed with compassion.
The importance of Guru is stressed in ancient scriptures.  While worshipping Śrī cakra, Guru lineage is worshipped first.  Guru is first worshipped in the form of praṇava (OM), then in the forms of Brahmā, Viṣṇu, Rudrā, Mahādeva and Sadāśiva.  These five forms of the Brahman, discussed in the previous nāma-s are worshipped in the form of Guru.
Pañcakṛtya-parāyaṇā पञ्चकृत्य-परायणा (274)
She is the abode of all the five functions discussed above.  Nāma 250 Pañca-brahma-svarūpinī already said that She is in the cause of all these five acts.  All these five acts are carried out by Her as prākaśa (cit) vimarśa (śaktī) mahā māyā svarūpinī.  She is also known as Cit ŚaktīCit means the consciousness that is absolute and unchanging. 
Pratyabhijñāhṛdayam, a Kashmiri saivaism text on Self-realisation says that Śaktī brings about the universe by Her own free will and not by extraneous powers.  The universe is already contained in Her implicitly and She makes it explicit. Even in a soul, He (meaning Śiva) does the five kṛtya-s.  He does the five-fold act of manifesting, relishing, thinking out, settling of the seed and dissolution. One fails to recognise His own powers (five kṛtya-s), because of ignorance. (kṛtya कृत्य means to be performed; whereas kṛtyā कृत्या means wickedness)

Friday, September 25, 2009


This is part IX (concluding part) of tantra series. Though the concept of five ‘M’s have been grossly misunderstood and misinterpreted, the tantra sastras attach great importance to the five basic elements. The union of Shiva and Shakthi or Prakrti and Purusha are only symbolic in nature. In fact the inherent factor in such symbolic union is the union of individual consciousness with universal consciousness (which is also known as cosmic consciousness) or uniting jivatma with paramatma. Thus tantra sastras look at the five basic elements as the cause of creation of not only the bodily forms, but also the mental modifications. There is another factor that is unique to tantra sastras is the importance of Guru. Though all the scriptures attach importance to Guru, tantras go a step further and say that without Guru, liberation is not possible. One is not supposed to bypass the instructions of Guru under any circumstances. The tantric Gurus are always powerful as they come through a certain lineage. The right combination of mantra and yantra makes a practitioner to attain siddhi in a mantra. Guru who initiates a person is supposed to know which mantra will fructify for the sadhaka at the earliest. There are specific methods to draw a yantra. The ink, the pen, the material on which yantra is to be drawn, timing of drawing, etc are meticulously prescribed in tantra sastras. Any deviations from the instructions make the mantra and yantra useless. While choosing a mantra, the Guru always places the bijas in such a way that the sadhaka is protected from external ill effects. The rituals and practice associated with tantra are difficult to comply with. Contrary to the beliefs, extremities of sleep, intoxicating food and drinks, and sex are prohibited in tantric practice. The point driven home by restricting their usage is that the mind of the practitioner should be ever alert. The tantric sastras do not attach importance to irrelevant procedures. For example, tantric scholars question the principles involved in performing ceremonial rites to a corpse. In fact, their arguments seem to be logical. Vedas also do not prescribe any rituals after death. All Vedic rituals are to be performed during one’s life time. Once the soul leaves the body, it has no value. We do not address a dead body as he or she instead we use only it. Almost all the tantric practitioners call Shakthi as the Divine Mother or simply ‘Ma’. This is mainly because, She listens to him, She protects him and She nurtures his will and determination. The mother will tolerate silly mistakes committed by Her children. A little bit of selfishness is also attached in worshipping the holy Mother, as She is the ultimate protector. There are a plenty of hurdles in practicing tantric rites. But if one has determination and will, the practitioner is sure to establish a firm commune with his deity. To achieve this, sacrifices and sufferings are the important requirements. With this we conclude our series on Tantra. Our comments and feedback at


Saṃhārinī संहारिनी (268)
She causes destruction.  Destruction is different from dissolution. The difference between destruction and dissolution is significant.  Destruction is the death of a single organism and dissolution is the Supreme process of the Brahman, wherein He makes the entire universe to dissolve and merge unto Himself (nāma 270).  This nāma refers to the death of gross bodies and She as the administrator of the universe also causes death. 
Rudra-rūpā रुद्र- रूपा (269)
She is in the form of Rudra, while causing death.  Her form is known as Rudra when She causes the death of individual lives.  Rudra does not mean the lord of death. 
Rudra is the destroyer of miseries.  Ru refers to pains arising out of miseries arising out of improper usage of sensory organs and dra means to disperse.  Rudra means driving away miseries. 
Chāndogya Upaniṣad (III.13.3) says, “Rudra-s are connected with religious rites.  The prāṇa-s are called Rudra-s because they make everyone in this world cry.”
{Further reading on Rudra:  The subtle form Rudra is the cosmic energy that is capable of destroying evil energies.  The gross form of Rudra is a form of Śiva.  He is known for perfect discipline.  He destroys anything that obstructs the path of perfection.   But for sure He is compassionate and merciful.  The literal meaning of Rudra is moving around crying.  As a matter of fact the cry of Rudra is the creation.  Rudra also means the prāna or the life force (Chāndogya Upaniṣad III.16.3).  When a child is born, it starts crying, only when it inhales prāṇa or the first breath.  This is the exact time of birth of a child that should be noted for casting birth charts.  Often, reference is made to eleven Rudra-s and they are called ekādaśa Rudra-s.  They are in fact created from the Ardhanārīśvara form of Śiva and Śaktī (male-female combined form divided vertically).  It is also said that Rudra was born out the third eye of Brahma, the lord of creation.  Rudra is responsible for the union of individual soul with the Supreme soul by means of OM.  Probably this is the reason why Rudra is called as the lord of death.  The famous ‘tryambaka mantra’ of Śrī Rudram in Yajur Veda and Rig Veda conveys the following meaning. “Oh!  The Lord of three worlds, bestower of grace, provider of fullness and strength, may I be detached from the bondage of death like a ripe cucumber (A ripe cucumber bursts and comes off from the plant automatically.  There is no need for plucking) from shell, but not from immortality”.  Shell means the physical body and seeds and pulp of the cucumber is compared to the soul.  The verse seeks Rudra’s grace to prevent a pre-mature death.   Immortality is not sought and cannot be sought also.  This goes to prove that Rudra is not the lord of death.} 
Tirodhānakarī तिरोधानकरी (270)
She causes annihilation and makes the universe disappear.  Tirodhāna is the fourth act of the Brahman, which is called the great dissolution or the pralaya.  Why this dissolution is necessary when every living being is subjected to death?  The presence of ego makes a man live, as ego is a part of antaḥkaraṇa (mind, consciousness, intellect and ego).  Without ego the man cannot exist.  The ego is present in the soul and not in the physical body.  The presence of ego in the soul hides the Brahman from realization.  The souls never get destroyed and subject to their karmic account either they are re-born or merge with the Brahman.  The law of karma says that a soul can have only three solutions.  One is to merge with the Brahman, second is to reborn and the third is to get dissolved during the great dissolution.  A majority of the souls are re-reborn.  To remove the evil effects of ego in the souls, the great dissolution takes place.  Such great dissolutions take place after billions of years.  The soul can be destroyed only by the Supreme Brahman.  The Supreme Brahman simply acts as a witness and does not get involved in the actions associated with the souls.  At one point of time, He wakes up and causes the great dissolution by taking back all the atoms of the universe.  The great dissolution happens when lesser number of souls merges with the Brahman and more souls are reborn.  Such a situation arises, only when more sins are committed.  In fact the great dissolution means the total destruction of ego from the universe.  Not even a single life exists after the great dissolution.  The Brahman draws the entire universe unto him and at the time of recreation, this takes the shape of the golden egg or hiraṇyagarbha

Thursday, September 24, 2009


Goptrī गोप्त्री (266)
She is the protector, sustaining this universe.  Protection is the second act of the Brahman.  Protection is Her sattva guṇa.  Light and harmony are the qualities of sattva guṇa.  She not only protects but also nurtures this universe.  After all, She is the Divine Mother Śrī Mātā.  Protecting and nurturing are the instinctive duties of a mother. 
Govinda-rūpiṇī गोविन्द-रूपिणी (267)            
Govinda is Viṣṇu. Viṣṇu is the protector of this universe.  When one needs health, wealth and prosperity one has to worship Viṣṇu. Viṣṇu should not be worshipped alone to get material prosperity and should be worshipped along with His consort Lakṣmī and this form is known as Lakṣmī Nārāyana.  This form is considered as the most auspicious form.  If one needs to get rid of some difficulties, one has to pray Lakṣmī Nārāyaṇa form of ViṣṇuNarasiṃha, also known as Nārasiṃha form of Viṣṇu is considered as the only terrible form; otherwise Viṣṇu is considered as the most auspicious God. 
Viṣṇu is known through Veda-s and UpaniṣadsGo (गो) means vāc or words.  Since the qualities of Viṣṇu cannot be described by words He is called GovindaGo also means earth.  Since He sustains the earth, He is called Govinda.  When the great dissolution took place (refer nāma 232), Viṣṇu lifted and saved the earth (earth is only a part of the universe) from water that prevailed everywhere.  Because He saved the earth, He is called Govinda
In Viṣṇu Sahasranāma the nāma ‘Govinda’ appears twice viz. nāma-s 187 and 539. (Such repetitions are not found in Lalitā Sahasranāma, which is its unique feature.)
{Further reading on ViṣṇuViṣṇu (विष्णु) administers the universe, which has seven worlds.  These seven worlds are the seven vyāhṛti-s of Gāyatri mantra.  In reality, these worlds represent the seven mental planes of human consciousness, from macro level to micro level.  The lower and gross level of consciousness is the lowest world and the highest micro level of consciousness is called the upper world. Possibly, the seven worlds could refer to the six cakra-s and sahasrāra.  Unless the level of consciousness undergoes modifications, refinement and purity, Self-realization is not possible.  Viṣṇu administers this universe based on the “Law of Karma”.  He cannot and will not bypass this law even by a fraction of an inch. The worlds that He administers have different predominant aspects.  For example, in earth matter is predominant.  The higher planes have life energies, emotional energies, and mental energies.  The level of energies that prevails in these seven worlds becomes subtle and refined from the gross level (association with matter) as one traverses these worlds towards the highest.  Viṣṇu is known for His sayana or the yogic sleep.  This famous posture means that all pervading Viṣṇu rests on the blissful ocean of eternal existence.  Viṣṇu means all pervading.  Sri Aurobindo says “Viṣṇu paces out the vast framework of the inner worlds in which our soul-action takes place.  It is by Him and with Him that we raise into His highest seats where we find waiting for us the Friend, the Beloved and Beatific (bestowing celestial Joy) Godhead”.  This celestial joy is known as bliss.
She is in the form of Govinda (Viṣṇu). 


Sṛṣṭi-kartrī सृष्टि-कर्त्री (264)
Beginning this nāma, till 274 the five actions of the Brahman are being discussed.  Earlier the five stages of consciousness were discussed.  Now the five acts of the Brahman are being described.  Vāc Devi-s have formulated this Sahasranāma in such a way that it talks about every aspect the Supreme Brahman (saguṇa and nirguṇa forms of Brahman).  If one could understand impartations of all the nāma-s of this Sahasranāma, it tantamount to knowing all the Upaniṣad-s.  Bhagavad Gīta is yet another treasure in Self-realization.
In this nāma, the creative aspect (sṛṣṭi) of the Brahman is referred.   The creation happens out of Her tamo guṇa.  The three main acts of the Brahman viz. creation, sustenance and dissolution are represented by three forms of God viz. Brahma, Viṣṇu and Rudra.
Saundarya Laharī (verse 24) talks about the three acts of the Brahman.  “Brahma creates this universe.  Viṣṇu sustains it and Rudra dissolves it.  Annihilating them, Īśvara conceals Himslef as well.  Sadāśiva approves of them pursuant of your command conveyed through your creeper-like (a symbolic description of Her eye-brows) eye-brows moved for a moment.”
{Further reading on guṇa-s: There are three types of guṇa-sGuṇa-s mean qualities or attributes, which form the inherent nature of prakṛti.  The three guṇa-s are sattvic or sattva, rajas or rajo and tamas or tamo. In each of these guṇa-s, the other two guṇa-s are also present. Sattva guṇa is where quality and purity of knowledge attains the highest level, with the least presence of other two guṇa-s. This is where spiritual growth begins to bloom.  Rajo guṇa is predominant when action and passion are predominant. It is associated with earthly plane and mundane knowledge. It involves higher passions with worldly pursuits. This is where goals are set and in order to achieve the set goals, attachment, self-conceit, arrogance, unjustness, contempt, slander and consequent sorrow and miseries are felt.  This is the stage where major portion of the karmic account builds up.   Tamo guṇa is inertia and ignorance. This is associated with much lower planes than earth.  Illusion and ignorance are predominant here.  Sluggishness, infatuation, confusion, stupidity, aversion, recklessness, vulgarity, grief, pain, anxiety, hatred, violence are some of the predominant qualities of this guṇa.}
Brahma-rūpā ब्रह्म-रूपा (265) 
She is in the form of the God of creation BrahmaBrahma has four heads.  The four heads could mean the components of antaḥkaraṇa mind, intellect, consciousness and ego.  Without these four, creation is not possible.  There are many stories about Brahma’s four heads. He had five heads, possibly meaning the five elements or five prāṇa-s (prāṇa, apāna, vyāna, samāna and udāna) that are needed for creation.  The fifth head was cut off by Śiva for having shown disrespect to Him.  There is yet another story, which says that Brahma had split his body horizontally into two, a male and a female form (different from ardhanārīśvara form of Śiva where Śiva’s body is dissevered vertically, the other half occupied by Śaktī).  Brahma is said to be the great-grandfather, Viṣṇu the grandfather and Śiva the father of this universe. 
(Further reading on the process of creation (in brief): The soul, which is also known as puruṣa can manifest only if interacts with prakṛti, which is also known as Nature, the creative self-unfoldment. When the soul gets associated with prakṛti, the latter unfolds first into subtle non-materialistic form and later into gross form.  When gross form is formed, it gives rise to three types of bodies called gross (sthūla), subtle (sūkṣma) and cause (kāraṇa).  Gross is the outer body, subtle and cause are the inner bodies.  Until a soul is liberated, subtle and cause bodies continue their association with the soul.  Only the gross body is perishable. The imperceptible impressions of many lives become embedded in these bodies, thereby causing predominance of certain qualities in the mind in each rebirth. They are the seeds of karmas that are embedded in a soul.}