VISHNU SAHASRANAMAM 80 - 85

80. Anuttamaḥ अनुत्तमः

 

He is matchlessly the best; the unsurpassed. Obviously, Brahman alone can remain unsurpassed. Mahānārāyaṇa Upaniṣad (XIII.13) says, “yasmātparaṁ nāparamasti kiñcit यस्मात्परं नापरमस्ति किञ्चित् ” This means that nothing is higher than Him. The Upaniṣad continues to say that there is nothing minuter and nothing greater than Him.

 

Arjuna adores Kṛṣṇa (Bhagavad Gita XI.43) by saying, “You are the Lord of incomparable might, in all the three worlds, and there is none equal to you. How then, any better?”

 

81. Durādharṣaḥ दुराधर्षः

 

Durādharṣa means invincible. There is a subtle conveyance in this nāma.

 

This nāma says that He cannot be conquered. This nāma does not speak about His valour. This is particularly so because of the previous nāma. Conquering here means, the conquering His heart. He heart cannot be conquered by those who are not devout to Him. True devotion alone can conquer His heart and for others He remains invincible. When devotion turns into love, the devotee moves very close to Him.

 

Kṛṣṇa Himself explains this in Bhagavad Gita (II.59), “Sense objects turn away from him, who does not enjoy them with his senses; but the taste for them persists. This relish also disappears in the case of a man with stable mind, when he sees the Supreme.”

 

82. Kṛtajñaḥ कृतज्ञः

 

Kṛtajña means the one who knows what is right and conducts himself in the rightful manner. Viṣṇu is always known for His righteousness. He is said to be the Lord of righteousness. He sets an example to others by following righteousness. Righteousness is nothing but religious percepts, exclusively for the purpose of Realisation.

 

Kṛṣṇa says in Bhagavad Gita (IV.7)

 

yadā yadā hi dharmasya glānirbhavati bhārata |

abhyutthānmadharmasya tadātmānaṁ sṛjāmyaham ||

 

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।

अभ्युत्थान्मधर्मस्य तदात्मानं सृजाम्यहम्॥

 

“Wherever virtues decline and immorality looms, I embody as an avatar.”

 

The uttarabhāgaḥ of this Sahasranāma (verse 17) says,

 

ācāra-prabhavo dharmo dharmasya prabhuracyutaḥ

आचार-प्रभवो धर्मो धर्मस्य प्रभुरच्युतः

 

This means righteousness is born out of dharma and Viṣṇu is the Lord of dharma.

 

Nāma 532 is also Kṛtajñaḥ.

 

83. Kṛtiḥ कृतिः

 

Kṛti means the Creator. With reference to the previous nāma, this nāma should be interpreted as the One who creates the rules of dharma-s. Dharma is the customary observance of certain conducts prescribed by śāstra-s. Śāstra-s are religious treatises. There are two types of śāstra-s. The first one is prescribed based on the teachings of Veda-s. The second one is of recent origin. The first one is to be meticulously followed. This nāma says that Viṣṇu is the creator of these śāstra-s. After all, Vedas are His breath and He created these śāstra-s from Vedic teachings.

 

But, what are the benefits of following these śāstra-s? They form the foundation for one’s spiritual journey. When śāstra-s say do this and don’t do this, they purify the mind. Mind is the arena where the ultimate realisation of the Brahman takes place.

 

84. Ātmavān आत्मवान्

 

He is established in Himself and every other being is supported by Him. The Brahman has no origin and everything else, both movables and immovables, originate from Him.

 

Chāndogya Upniṣad (VII.xxiv.1), “It rests on its own power – no, not even on that power (this means the Brahman does not depend on anything, not even His own power).” This is the basic principle of non-dualism or dvaita philosophy. Whatever that exist is only the Brahman. The duality arises only if two things are present.

 

85. Sureśaḥ सुरेशः

 

Sureśa means the Lord of all gods. Every aspect of creation is represented by a god or goddess. For example, Varuṇa is the god who presides over water; Agni presides over fire, etc. Viṣṇu is the Chief of all such gods and goddesses.

VISHNU SAHASRANAMA 72 - 79

72. Mādhavaḥ माधवः

 

Mā refers to Goddess Lakṣmī and dhava means husband. Goddess Lakṣmī is the consort of Viṣṇu. Both Viṣṇu and Śiva hold their consorts in high esteem. Viṣṇu holds Lakṣmī in His chest and Śiva holds His consort Śakti in His left lap. Both Viṣṇu and Śiva are the cause of creation and this cause is effected through their power of projections, known as their consorts. If one desires to reach the lotus feet of Viṣṇu, he has to first surrender to His projecting power Goddess Lakṣmī, who alone is capable of taking him to Him.

 

This also refers to Kṛṣṇa’s descendance, the Madhu or Yādava-s

 

73. Madhusūdanaḥ मधुसूदनः

 

He is the destroyer of a demon by name Madhu. Sūdana means destruction.

 

Madhu also refers to charming and delightful things. Charming and delight are the experiences associated with sensory organs. Sensory organs cause impressions in the mind, which in turn prevents the mind in becoming pure. If an aspirant surrenders to Viṣṇu, He ensures that such impressions are destroyed in the aspirant’s mind, paving way for his liberation.

 

74. Īśvaraḥ ईश्वरः

 

Nāma 36 is also Īśvaraḥ, which described Him as the master of the universe.

 

Īś means to possess and vara means to reward. He possesses the capacity to reward His devotees. Brahman alone has the capacity to reward whatever is prayed for. If devotees ask for wealth, He gives them wealth. If they ask Him for liberation, He gives them liberation. However, He gives subject to the law of karma. Though He gives, they get fructified only when the law of karma is ripe for its fructification. This is the reason for most of our prayers not being answered spontaneously. The life principle is based on the fact that what is sown is only reaped.

 

Even though the same nāma is repeated twice, both of them convey different meaning.

 

75. Vikrami विक्रमि

 

Vikramin means striding or the long steps. Three famous steps of Viṣṇu are well known during His Vāmna avatar. The three steps of Viṣṇu refer to His action of pervading the universe through icchā jñāna and kriya śakti-s. They refer to desire, wisdom and action that are present in every human being. Status of a being depends upon the predominance of any of the three types of śakti-s. The Brahman interpenetrates the universe with these three kinds of subtle powers.

 

Vikrama means courage. The Brahman has to be courageous as He has to perform the three acts of creation, sustenance and dissolution.

 

Rig Veda (I.22) talks about the Supreme step of Viṣṇu.

 

tad viṣṇoḥ paramam padaṁ sadā paṣyanti sūrayaḥ

तद् विष्णोः परमम् पदं सदा पष्यन्ति सूरयः

 

The supreme step of Viṣṇu, His highest seat, is the triple world of bliss and light, His Supreme feet is seen continuously by the wise, like eye fixed on Heaven. This makes the difference between a yogi and an aspirant. Yogi always stands connected with the Pure Consciousness, the Brahman. An aspirant goes up and down and does not stay connected with Him all the time. The former does not accrue karma because of his eternal connection with Him and the latter accrues karma, whenever he performs actions with lower level of consciousness, attached with ego.

 

76. Dhanvi धन्वि

 

Dhanvin means armed with one bow, known as śārṅgi. He holds bow to establish virtues in the universe.

 

77. Medhāvī मेधावी

 

Medhā means intelligence personified. Brahman alone is Medhāvī because all the Vedas originate from Him. Vedas are said to be His breath. The best of human knowledge is only a miniscule of His knowledge.

 

Muṇḍaka Upaniṣad (I.i.9) explains this, “The Brahman is all-knowing, who knows everything in detail. From His knowledge came names, forms and food.”

 

Kṛṣṇa says in Bhagavad Gita (XVIII.10), “The one who does not hate bad actions or likes good actions is truly wise, with all his doubts cleared and is said to be a man of true renunciation.”

 

78. Vikramaḥ विक्रमः

 

Kramaṇa means transgression and vi-kramaṇa means without transgression. Viṣṇu is the lord of dharma śāstra-s. He never transgresses śāstra-s. All the śāstra-s originate from Him.

 

79. Kramaḥ क्रमः

 

Krama is one of the systems followed by Kashmiri scholars, where inner purification takes place in successive stages from obscurity to perfect clarity leading to realisation of the Brahman. Perfect clarity can be attained only through knowledge, as discussed in nāma 77. He can be realised only by attaining perfect mental clarity.

VISHNU SAHASRANAMA 64 - 71

64. Īśānaḥ ईशानः

 

Īśāna means the One, who controls everything in the universe. He is the Supreme Commander and under whose command everything acts. Fearing the Brahman, the sun shines, the wind blows, etc says Upaniṣad-s. Brahman is an able administrator.

 

Bṛhadāraṇyaka Upaniṣad (IV.iv.22) says, “He is the controller of all, the lord of all, the ruler of all”.

 

65. Prāṇadaḥ प्राणदः

 

Prāṇa is the life force, without which life is not possible. This nāma says that Lord Viṣṇu is the life force of all beings. Brahman is the source of all. At the time of conception, air plays a very significant role in the formation of foetus. Both soul and prāṇa enter the foetus at the time of conception.

 

After having entered into the foetus, prāṇa multiplies into five types and sustains the body. They together form a sheath around the soul which is known as prāṇamaya kośa. When prāṇa leaves the body, death is caused, as the vital force to sustain the body has left the body. This also confirms the theory that He is the creator by getting into the body as prāṇa, sustaining in the body by modifying into five types of prāṇa and causes death be leaving the body. Along prāṇa, soul and subconscious mind also leave the body during death.

 

In this nāma, the addition of da after prāṇa is important. द da underlines the act of giving. He is the giver of prāṇa.

 

66. Prāṇaḥ प्राणः

 

This nāma is an extension of the previous nāma. The previous nāma said that He is the giver of prāṇa, indicating His creative aspect. This nāma refers to the soul, without which, nothing can be created. Both soul and prāṇa are life sustaining forces.

 

Kena Upaniṣad (I.2) explains this by saying “prāṇasya prāṇah” meaning He is the breath of breath. He is power behind breath, which subtly refers to the soul.

 

67. Jyeṣṭhaḥ ज्येष्ठः

 

Jyeṣṭha means pre-eminence, first, etc. This nāma says that Viṣṇu is the first in the universe. He created Himself on His own. Nobody created Him and every other thing originated from Him.

 

Chāndogya Upniṣad explains this nāma in relation to the previous two nāma-s. The Upniṣad (V.i.1) says:

 

यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च॥

 

yo ha vai jyeṣṭhaṁ ca śreṣṭhaṁ ca veda jyeṣṭhaśca ha vai śreṣṭhaśca bhavati prāṇo vāva jyeṣṭhaśca śreṣṭhaśca ||

 

The meaning is – He who knows the oldest and the best, becomes the oldest and the best. When one knows the Self, he becomes That. It is prāṇa, which is the oldest and the best.

 

The previous two nāma-s explained the importance of prāṇa and this nāma says that prāṇa is not only ancient but also the best in terms of life sustenance. This nāma subtly conveys that prāṇa is the earliest creation of the Brahman.

 

68. Śreṣṭhaḥ श्रेष्ठः

 

Śreṣṭha refers to the highest degree of splendour. Chāndogya Upniṣad quoted above used this word to describe prāṇa and through prāṇa, the Brahman.

 

These nāma-s do not simply say that Brahman is the Supreme, but also say why it is Supreme.

 

69. Prajāpatiḥ प्रजापतिः

 

Prajāpati means the Lord of all beings. Prajāpati is the creative aspect of the Brahman. Vedas use Prajāpati in a number of verses. To cite examples, Yajur Veda (II.i.2.1) says, “prajāpatiḥ prajā asṛjata jā asmāth sṛṣṭāḥ....... प्रजापतिः प्रजा असृजत जा अस्माथ् सृष्टाः......”. Yajur Veda says that Prajāpati created successors. They, being created from him.....” Vedas use this word to mean the creative aspect of the Brahman. In another place (V.vii.10.1), the Veda says, that Prajāpati created fire. In yet another place (III.v.9.1), the Veda says, “all gods are Prajāpati”.

 

Therefore Prajāpati refers to all the creative energies of the Brahman. Brahman does not create merely through His Free Will. He created the universe through different evolutionary processes that are now being studied as science and are being endlessly researched. The creation happens from subtle to gross and annihilation happens through gross to subtle.

 

70. Hiraṇyagarbhaḥ हिरण्यगर्भः

 

Hiraṇya means gold and garbha means foetus. Literally Hiraṇyagarbha means the golden egg. Lalitā Sahasranāma also uses this nāma as Svarṇagarbhā (nāma 638).

 

This nāma can be best explained through sayings of Veddanta Paribhāṣā, a 17^th century scripture. It says, “Hiranyagarbha is the first soul to be born and is different from Brahmā, Viṣṇu and śiva.” The subtle body consisting of the five vital forces, the mind, the intellect and the ten organs is produced from the five basic elements. This paves the way for the soul to experience the result of actions or in other words it causes karmas. The subtle body is of two kinds, superior and inferior. The superior one is the subtle body of Hiranyagarbha and the inferior is the subtle body of living beings. The subtle body of Hiranyagarbha is called as ‘mahat’ or the cosmic intellect and the subtle body of living beings is called ego.”

 

71. Bhūgarbhaḥ भूगर्भः

 

Brahman carries the Mother Earth in His womb. He nourishes Mother Earth like a mother taking care of her child in her womb. Bhūmi means Earth and Bhūmā Devi means Mother Earth. Mother Earth is said to be highly sacred in nature as She beholds several gods and goddesses, celestial beings, ancestors, etc. Bhūsūkta, a part of Mahānārāyaṇa Upaniṣad (28) prises Mother Earth. It says, “She is universal and comprising of the primary element, that is She is exceedingly blissful, transformed into the bodies of creatures, illustrious, enduring and hence immortal.”

 

Mother Earth is the Consort of Viṣṇu. This means that Viṣṇu carefully nourishes the earth along with everyone who exist in Her. This analogy also confirms that Brahman creates and protects in a scientific way. This also goes to prove that He is the Supreme and He controls every act of the universe through His creative power. It must be remembered that when a reference to the Brahman is made, it refers only to His power of projection or saguṇa Brahman.

VISHNU SAHASRANAMAM 55 - 63

55. Agrāhyaḥ अग्राह्यः

 

Agrāhya means that cannot be perceived through senses. Brahman is beyond normal human comprehension.

 

Taittirīya Upaniṣad (II.9) asks, “How can words express the Self. He is beyond words, thought and mind.” Brahman cannot be expressed. He can only be realised by negations and affirmations. One cannot say this is Brahman or that is Brahman, as He is omnipresent.

 

Kṛṣṇa confirms this in Bhagavad Gita (XI.8). He said, “You are incapable of seeing Me with your biological eyes.”

 

56. Śāśvataḥ शाश्वतः

 

Śāśvata means eternal. This is yet another quality of the Brahman. Brahman is beyond time and space and therefore, He is beyond modifications. Modification happens only if one is bound by time and space. Time is the essence of all changes that happens in the universe. The entire creation originates from Him and dissolves unto Him and in spite of this He remains the same.

 

Nārāyaṇa sūktaṁ (3) says, “śāśvatam śivam acyutam” which means that Nārāyaṇa is permanent, auspicious and unchanging. One of the names of Viṣṇu is Acyutan, meaning unchanging.

 

57. Krṣṇaḥ क्र्ष्णः

 

Krṣṇa means dark or dark blue. Viṣṇu’s famous incarnation is Krṣṇa avatar. Krṣṇa had dark blue complexion. Blue is said to be the colour of the eternity. Sky is a typical example. He is known as the master of the universe because of His famous teaching Bhagavad Gita. It is said that the name Krṣṇa signifies bliss or the one who recites the name Krṣṇa attains the state of bliss.

 

58. Lohitākṣaḥ लोहिताक्षः

 

He is red eyed. Red is the colour of compassion. Lalitā Sahasranāma describes Lalitāmbikā red in complexion. His eyes can also be compared to the rising sun, which is red in colour. Without sun, the universe cannot function. In the same way, without the grace of His eyes, the universe cannot sustain. His red eyes are the indicators of His compassion for His creation. The Brahman not only creates, but also nourishes His creations. He is the embodiment of compassion.

 

59. Pratardanaḥ प्रतर्दनः

 

Pratardana means destruction. Viṣṇu is also the destroyer, another aspect of the Brahman. Here destruction means annihilation of the universe at the time of deluge. He absolves the universe unto Him at the time of annihilation, only to recreate again.

 

60. Prabhūtaḥ प्रभूतः

 

Prabhūta means abundance. He is abundant in anything. From Him alone, everything originates. He is an embodiment of abundance.

 

61. Trikakubdhāma त्रिककुब्धाम

 

It is tri + kakub + dhāma. Tri means three; kakub – regions and dhāma – abode. All the three regions are His abode. Three regions are three vyāhṛti-s of Gāyatri mantra bhuḥ, bhuvaḥ and suvaḥ. These three regions indicate three normal states of human consciousness, active, dream and deep sleep.

 

The universe is sustained by many triads such as creation, sustenance, dissolution; past, present and future; three alphabets of OM – a, u, m; three guṇa-s – sattva, rajas and tamas. The Brahman creates, sustains and dissolves by remaining in all these triads.

 

62. Pavitram पवित्रम्

 

Pavitra means purity. Brahman is pure. Factually, Pure Consciousness is the Brahman and mundane level of consciousness is human. Everything in this universe is consciousness of different levels.

 

Kṛṣṇa says in Bhagavad Gita (IV.38), “There is no purifier like knowledge in this earth. One, who has purified his heart by persistent practice of karma yoga, automatically realizes the Self in course of time.” Internal purification happens only by aligning oneself with higher level of consciousness.

 

There can be another interpretation. Pavitra means purification of mind. As Realisation happens in the domain of the mind, one has to keep his mind devoid of any impressions. Subconscious mind is capable of storing impressions of past experience. Unless all the impressions in the subconscious mind are dissolved, one cannot realise the Self.

 

This nāma could mean, if one contemplates Lord Viṣṇu, He is realised as the Self.

 

63. Maṅgalam param मङ्गलम् परम्

 

He is in the state of Supreme Bliss. Brahman is eternal Bliss. That is why it is said that one has to reach the state of bliss to realise the Brahman, who is the embodiment of Supreme Bliss. When one is aspiring to attain liberation, he has to first reach the state bliss as the Brahman is the state of Supreme Bliss. The realisation happens only if one is able to transform himself to the state of Brahman before his final absorption into Him.

 

This nāma says that one should have purity of mind and thought while seeking Him, who is the source of supreme auspiciousness.

 

In spiritual pursuit, one has to purify his consciousness as liberation can happen only if everything is purified in the self. A self can unite with the Self only if the former attains the same level of purity of the latter. This is the concept behind ‘I am That’.

VISHNU SAHASRANAMAM MEANING 46 - 54

46. Aprameyaḥ अप्रमेयः

 

Lalitā Sahasranāma 413 is also aprameya.

 

Brahman cannot be measured, as He is out of bounds of human comprehension He cannot be known through senses as he is devoid of qualities such as sound etc. He cannot be visualized because we have not seen Him. He cannot be known through examples because there is nothing to make a comparison (this is based on the simple logic that a rat cannot be compared to a lion though both have four legs, a tail etc.). He cannot be known either by affirmations or by negations as we do not have any basis for such affirmations and negations. But Vedas and Upaniṣad-s try to explore (though by affirmations and negations, as the perceptive knowledge can be inferred only by such affirmations and negations only) Him as “That” and says that He exists as self-illuminating light witnessing the activities of His creation. Kena Upaniṣad (I.6) explains this point a little more elaborately. “Know that alone to be Brahman which the mind cannot comprehend and which yogi-s say makes the mind function. Brahman is not this sense world, which people worship”. The Upaniṣad continues to say “If you think (guru addressing his disciple) ‘I know the Brahman well’ then it is for certain that you know little about the nature of the Brahman. You know only its manifestation in the individual self, the gods, and the phenomenal world. Therefore, Brahman should still be thoroughly investigated”. But we need some basic inputs to know Him.

 

47. Hṛṣīkeśaḥ हृषीकेशः

 

He is the Lord of senses. The subtler meaning is that one who surrenders unto Him can conquer his senses. Conquering senses is one of the important aspects of realising the Brahman. Controlling the mind leads to subjugation of senses. Though senses cannot remain unused, subjugation of senses means that one should not leave impressions of sensory inputs in the mind. Impressions of the mind are capable of entering into the subconscious mind and could manifest at the most inappropriate time. Subconscious mind and karma work in tandem to cause sufferings and pains.

 

48. Padmanābhaḥ पद्मनाभः

 

A divine lotus springs up from His navel, from which arose the lord of creation Brahmā. Brahma refers to the Brahman and Brahmā refers to the lord of creation. This also overrides the myth that Lord Viṣṇu is not merely the sustainer of the universe. This nāma clearly says that He is also the Creator. The true nature of the Brahman is being described. Muṇḍaka Upaniṣad says (I.1), “viśvaya kartā bhuvanasya goptā” which means He is the creator of the universe and the supporter of the universe.

 

Yajur Veda (IV.vi.2.7) says, “ajasya nābhāvadhyekamarpitaṁ” which means ‘the One (ekam) is established (arpitam) in the centre (nābhi) of the Unborn (ajasya) waters.” This mantra of Yajur Veda talks about the manifestation of the universe.

 

49. Amaraprabhuḥ अमरप्रभुः

 

Amara refers to immortals and prabhu means the chief. Amara here refers to gods and goddesses. There are certain sages who remain immortals. Viṣṇu is the only Lord for these immortals. This means that immortals worship only the Brahman and they do not resort to worshipping anyone less than the Supreme Reality. This nāma says that Viṣṇu is the Brahman. Though the Brahman is beyond shapes and forms and cannot be known through names and forms, for the sake of understanding the Brahman, such names and forms are used for easy perceptiveness.

 

50. Viśvakarmā विश्वकर्मा

 

Viśva means all pervading and karma means actions. This nāma subtly conveys His omnipresent nature. Brahman alone is omnipresent. When He is omnipresent, He has to be present in all types of actions.

 

This nāma can also be interpreted to mean that because of His act of creation (referred to as karma here), the universe (viśva) is created. He is the architect of the universe. Viśvakarma also means accomplishing everything, which refers to the Brahman.

 

Viśvakarmā, son of Brahmā is a celestial architect who builds homes for gods and goddesses.

 

51. Manuḥ मनुः

 

Manu means thinking and Manuḥ means the one who thinks. He thinks about all the aspects of the universe. In reality, such attributes do not belong to the Brahman, about whom we have no knowledge at all, as He is beyond comprehension. There is no attributes to the Supreme Brahman, who always remains pure. When a nāma depicts Him with attributes, it refers only His power of projection or Brahman with attributes, who is also known as saguṇa Brahman. Saguṇa means qualities or guṇa-s.

 

Bṛhadāraṇyaka Upaniṣad (III.vii.23) says, “there is no other thinker but Him”. Kena Upaniṣad (I.2) also substantiates the thinking of the Brahman. It says, “manaso manaḥ”, the real power of the mind. This forms the answer for a question “Who controls this world”. All this goes to prove that He creates this universe out of His Free Will.

 

52. Tvaṣṭāḥ त्वष्टाः

 

At the time of annihilation of the universe, gross matters are absorbed into subtle elements for ultimate absorption into the Brahman. At the time of creation, gross matters originated from subtle elements. Taittirīya Upaniṣad (II.i.1) says that at the time of creation Self created ether, ether created air, air created fire, fire created water, water created earth, earth created food. At the time of dissolution, the reverse process takes place and at the end of cosmic annihilation, the eternal Brahman alone remains, not even His projecting power known as māyā.

 

This nāma says that Viṣṇu initiates this annihilation of the universe. All the three aspects of the Brahman have been dealt with, creation, sustenance and annihilation.

 

Death is different from annihilation. Death is a process by which an individual soul leaves a gross body; whereas annihilation means all the souls pulled out of all the beings to merge with the Brahman. At the end of annihilation, the universe itself disappears.

 

53. Sthaviṣṭhaḥ स्थविष्ठः

 

Sthaviṣṭha literally means strong or bulky. Sthaviṣṭha is the superlative degree to indicate gross form. Brahman is stronger than the strongest, bulkier than the bulkiest, grosser than grossest. Superlative degrees are used to define His attributes and even then, no one is able to describe Him properly. This is because He is bigger than the biggest and smaller than the smallest.

 

Kaṭha Upaniṣad (I.ii.20) says, “aṇoraṇīyān mahato mahīyān” which means He is smaller than the smallest and bigger than the biggest. The Brahman has to be this way, as He is omnipresent. Everything is His creation and all that exist are His reflective images.

 

54. Sthaviro-dhruvaḥ स्थविरो-ध्रुवः

 

Sthavira means ancient and dhruva means eternal. This nāma says that the Brahman is ancient and eternal. He is ancient because He is ādi and anādi.

 

Bhagavad Gita (VIII.20) says, “Far beyond this unmanifest, there is yet another Unmanifest, which is Eternal and does not get destroyed even when the entire beings are annihilated.”

 

This nāma reaffirms Him as the Brahman. Brahman does not need affirmations and confirmations. Ancient sages thought that incomprehensible Brahman should at least be elucidated with the highest degree of everything. This is the reason for such reference to the Brahman. The repetitive expressions make one understand the concept of the Brahman and His Supremacy.

 

This nāma says that Brahman is the most ancient in this universe. The superlative degree is used here because, nobody knows the origin of the Brahman. He always exists. He exists even during the great deluge because the whole universe is absorbed into Him.

VISHNU SAHASRANAMA 36 - 45

36. Īśvaraḥ ईश्वरः

 

Īśvara means the master. This nāma says that Viṣṇu is the master of the universe.

 

As per Sāṃkhya philosophy, Īśvara is the stage of attainment of knowledge. There is difference between the Brahman and Īśvara. Brahman is incomprehensible. Brahman is realised only through His power of projection known as Īśvara. It is only Īśvara, who helps the souls to evolve. In other words, Īśvara is the Brahman with attributes. The Brahman with attributes is known through various names and forms for the convenience of visualization.

 

The following explanation by Gabriel Pradiipaka will explain the difference between Brahman and Īśvará. “Īśvará is the one who is in the middle of the hassle caused by Prakṛti. This Īśvará is a superposition on Bráhma according to Advaita, or else, He is the Lord of all, according to Dvaitá. Bráhma has no matter and therefore, no Prakṛti can be contained in Him. Bráhma is not the container of anything. In your experience, the subject experiencing the making of Prakṛti is the jīvá or individual soul, who is āatmā (who is Bráhma) finally. The main difference between Advaita and Dvaitá is that Advaita says that only Bráhma is real, while Dvaitá brings the duality of “the Lord and the individual souls”. If you perceive that you don’t exist, but only Bráhma exists, you are experiencing what Saṃkarācārya experienced. If you perceive that you are an individual soul in the middle of the creations of His Prakṛti (of the Lord), you are perceiving what Mádhvācārya perceived.” (Brahma here means the Brahman)

 

37. Svayaṁbhūḥ स्वयंभूः

 

He has manifested on His own. He was not created by anyone else. He is the cause for creation and there is no cause for His creation. He created Himself. This is yet another quality of the Brahman. He is ādhi (first) and anādhi (without parentage).

 

38. Śaṁbhuḥ शंभुः

 

The one who bestows happiness and prosperity is Śaṁbhu. Viṣṇu is the upholder of this universe and He ensures that all the beings are happy under His regime. Saguṇa Brahman has multifarious activities. He creates, sustains, absolves, dissolves and recreates. He is in control of all the functions simultaneously. This is the difference between man and the Brahman. Man can attend to one function at a time, whereas the Brahman has to attend to all the functions at all times. If He winks for second, the universe will head for dissolution. That is why, gods are described as non-winking entities.

 

39. Ādityaḥ आदित्यः

 

Though Ādityaḥ generally mean all the gods, in particular it means the Sun. Sun is always worshipped as god, as Brahman’s self-effulgence is described in terms of sun’s brightness. Brahman alone is Self-illuminating and the sun derives its light only from Him.

 

Kṛṣṇa said, “I am the radiant sun among the luminaries.” (Bhagavad Gita X.21). There are twelve sons of Aditi, wife of sage Kaśyapa and one among them is Viṣṇu.

 

40. Puṣkarāṣaḥ पुष्कराषः

 

His resembles the petals of lotus flower. Viṣṇu is known for the beauty of His eyes. When He looks graciously and compassionately at the universe through His beautiful eyes, the entire universe is endowed with auspiciousness. Viṣṇu is always compassionate and is full of auspiciousness. One’s compassion is expressed through the radiating auspiciousness of his body.

 

41. Mahāsvanaḥ महास्वनः

 

The One who has a thunderous voice. His voice is the origin of sound that ultimately manifested as the Vedas. This also goes to prove that He is the Śabdabrahman, the Brahman assuming the nature of sound. At the cosmic level, this is the movement of consciousness that brings forth the universe. This way also, Viṣṇu is said to be the Creator of the universe.

 

Pure Consciousness is the Brahman and the individual consciousness is the soul. When the individual consciousness realizes the Pure consciousness, it is Self-realisation.

 

42. Anādi-nidhanaḥ अनादि-निधनः

 

He has neither a beginning nor an end. Because of this, He is beyond modifications. The one who has a beginning and an end alone is subjected to modifications and changes. The One that is without modifications is the eternal and Brahman alone is eternal.

 

43. Dhātā धाता

 

He is the supporter of the universe, or on whose support the universe exists. Bhagavad Gita (VIII.9) says, ‘sarvasya dhātāram’ which means ‘sustainer of all’. The Brahman, projecting Himself as Īśvara, (nāma 36) sustains the universe.

 

44. Vidhātā विधाता

 

He sustains the universe by law of karma. The previous nāma said that He is the supporter and this nāma explains how He supports the universe. The ‘Law of Karma’ is the law of the Lord, by which the universe is administered. Every action of a man unfolds as resultant factors of his past thoughts and deeds. All thoughts and actions are stored as karma and manifests when the time is ripe for a particular karma to manifest. Evil thoughts are more dangerous than evil actions, as evil thoughts get embedded in the subconscious mind that also transmigrates along with the soul.

 

45. Dhātṛuruttamaḥ धातृरुत्तमः

 

The discussion of the supporting aspect of the Brahman is being continued. Dhātṛ means the One who personifies creation and uttama means the Supreme. Therefore, this nāma refers Him as the Supreme personifier of creation. How He personifies the creation? Personification happens through dhātu-s. There are seven layers or substratum in human body known as dhātu-s. They are chyle, blood, flesh, fat, bone, marrow, procreative fluids and skin.

 

He is the cause of creation of these dhātu-s.

VISHNU SAHASRANAMA 26–35

26. Śarvaḥ शर्वः

 

He is the One who destroys the universe at the time of annihilation, known as pralaya. There are four types of dissolution and they are eternal or nitya, natural or prākṛta, occasional or naimittika and ultimate or ātyantika. The first three are caused by the cessation of the past work and the fourth one happens due to the dawning of knowledge by simultaneously dissolving ignorance, which is an impediment to realisation of the Self.

 

27. Śivaḥ शिवः

 

He is benevolent, auspicious and gracious. Māṇḍūkya Upaniṣad (7) says,

 

prapañcopaśamaṁ śāntaṁ śivamadvaitaṁ caturthaṁ manyante sa ātmā sa vijñeyaḥ

 

प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः

 

‘The embodiment of peace, the sum total of all that is good (śivam), one without a second, the fourth state of turya. Think this turya to be the Self, and this Self has to be realised.’ This nāma subtly conveys the essence of the Self. Viṣṇu is in the form that Self. His Brahmanic status is reaffirmed though this nāma.

 

Śiva also means purity. Only the Brahman is the absolute form of purity. Brahman remains pure as He is devoid of guṇa-s. Guṇa-s are the attributes of Prakṛti. What is the quality of the Brahman? The next nāma explains this.

 

28. Sthāṇuḥ स्थाणुः

 

Sthāṇu means steady. In the present context it means the One without modification. The Brahman is without out modifications. The previous nāma said that He is the Brahman and this nāma says that He is the one without modifications, referring to nirguṇa Brahman or the Brahman without attributes. Only the Brahman without attributes is pure and beyond modifications.

 

Kṛṣṇa while explaining the qualities of soul says, “sthāṇuḥ acalaḥ sanātanaḥ” which means ‘immovable (sthāṇuḥ), constant and everlasting’ (Bhagavad Gita II.24). The individual soul educes the quality of the Supreme Soul.

 

29. Bhūtādiḥ भूतादिः

 

He is the cause of entire creation. This is the quality of the Brahman. His origin is unknown. That is why the Brahman is called ādi (beginningless) and anādi (without parentage, created on Its own).

 

Kṛṣṇa says (Bhagavad Gita X.8), “I am the source of all creation and everything in the world moves because of Me.”

 

30. Nidhiravyayaḥ निधिरव्ययः

 

Nidhi means treasure and avyaya means imperishable. He is the imperishable treasure. This nāma does not mean the material wealth and the Brahman has no connection to material wealth. At the time of annihilation or the deluge, all the beings get absorbed into the Brahman till the next creation is made. All the beings take a sojourn at the time of annihilation in the Brahman. In spite of this, the Brahman does not undergo any modification or change and remains as It is. The souls take only a temporary shelter in the Brahman only during deluge. At the time of recreation, they are again born as per the karmic law. The Brahman absorbs the entire universe during His act of annihilation only to recommence His act of creation. This does not mean liberation for the souls. This stage is only a temporary respite for them. When the whole universe does not exist, He alone exists.

 

31. Saṁbhavaḥ संभवः

 

He incarnates to destroy the evil forces that act as deterrent factors to uphold dharma. His incarnations happen only out His free will.

 

Free will of the Brahman is different from the free will of human. Free will of the Brahman is His own power of autonomy that nobody else possesses. The entire universe is the manifestation of His free will. Human free will is his capacity to take decisions on his own uninfluenced by external agencies. The right choice of freewill liberates a man. The option before a man is either to be with Brahman’s creation or with the Brahman and the latter leads to liberation of soul.

 

Kṛṣṇa explains the necessity for His incarnations in Bhagavad Gita (IV.8).

 

paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām |

dharmasaṁthāpanārthāya sambhavāmi yuge yuge ||

 

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।

धर्मसंथापनार्थाय सम्भवामि युगे युगे॥

 

Kṛṣṇa says. “For the protection of the virtuous, for annihilating the evildoers and to firmly establish dharma, I am born from age to age.” Incarnation happens in two ways. One is His direct incarnation like Kṛṣṇa and the other is the embodiment in the forms of sages and saints. However, the underlying principle in both the cases remains the same.

 

32. Bhāvanaḥ भावनः

 

He administers the universe through the ‘law of karma’. One’s enjoyment or sufferings is only due to his own thoughts and actions. The Brahman does not cause a person to act as He remains only as a witness. Actions unfold only due to individual karmas accumulated over several births.

 

Brahma Sūtra (III.ii.38) says, “phalamat upapatteḥ” which means ‘the fruits of actions come from Him.’ If this is true, then the law of karma becomes obsolete. Law of karma cannot become obsolete, hence, Vedāntins argue that the Brahman presides over everything, He also ordains the results of karmas according to the quality of the karmas. Technically speaking, this argument is right because the ‘law of karma’ is enacted by the Lord. This also augurs well with the theory that the Brahman is acting only as a witness and does not partake in any actions.

 

33. Bhartā भर्ता

 

He is the supporter of the universe. Kṛṣṇa says (Bhagavad Gita IX.18), “I am the supreme goal, the supporter, the Lord...” Śvetāśvatara Upaniṣad (VI.6) uses the term, “viśvadhāma” to describe His support to the universe. Without His support, there can be neither creation nor any activity. The universe revolves around Him.

 

34. Prabhavaḥ प्रभवः

 

Prabhava means excellence, the Supreme Creator. He is the source of the great elements like, ether, air, fire, water and earth. Taittirīya Upaniṣad (II.1) says, “from the Self came space; from space, air; from air, fire’ from air, fire; from fire, water; from water, earth….” The universe evolves from Him in stages. This also endorses the theory of evolution that happens in stages.

 

Kṛṣṇa says, “I am the source of entire creation.” (Bhagavad Gita VII.6)

 

35. Prabhuḥ प्रभुः

 

Prabhu means capable, mighty, powerful etc. This nāma reaffirms His supremacy conveyed through the previous nāma. It is necessary for a ruler to be not merely excellent, but also should have the capabilities to effectively administer his kingdom. These two nāma-s say that the Brahman has both these qualities.

VISHNU SAHASRANAMA 21 - 25

21. Nārasiṁhavapuḥ नारसिंहवपुः

 

Nārasiṁha avatar of Viṣṇu is considered as one of His important incarnations. Nara or nāra means man, siṁha means lion and Vapu means body.

 

A brief note on His Nārasiṁha avatar: His fourteenth Avatar is Nārasiṁha avatar, whose form is widely worshipped. In Varāha avatar, Viṣṇu killed the demon Hiranyākśā. His brother Hiraṇyakaśipu deeply grieved by the death of his brother vowed to destroy Viṣṇu. He did tapas and got a boon from Brahmā that he would not be killed by any gods, human and beasts. After having obtained this boon, he conquered Indra and reached Vaikuṇṭha. Viṣṇu made Himself into a subtle form and entered the heart of Hiraṇyakaśipu. After failing to find Nārāyaṇa, Hiraṇyakaśipu was under the impression that fearing him, Viṣṇu had run away. The demon returned to his kingdom. Prahlāda was born to him and became a great devotee of Viṣṇu. Hiraṇyakaśipu tried all means to prevent Prahlāda from being a devotee of Viṣṇu but he miserably failed. He then decided to eliminate Prahlāda, but again Hiranyakasipu failed. Deeply disconcerted with Prahlāda’s behaviour, one day Hiraṇyakaśipu asked Prahlāda ‘who supports him’? Prahlāda replied by saying that Viṣṇu is the supporter of everything including Hiraṇyakaśipu. Challenging his son, Hiraṇyakaśipu struck a huge pillar with his mighty sword. There was a noise much louder than a thunder. By ripping open the pillar there appeared a form that was neither a god nor a human nor a beast. His body looked that of a human and his face and hands resembled a lion. This was the form of Nārasiṁha. Lord Nārasiṁha put Hiraṇyakaśipu on his lap tore open his chest by roaring like a lion. His roarings rattled all the worlds. Everyone was scared to go anywhere near Nārasiṁha. But, Prahlāda prostrated before Nārasiṁha and by whose love, Lord Nārasiṁha cooled down and vanished. (Nārāyaṇīya: Canto 25) This incarnation is said to be of shortest duration. There are two Upaniṣad-s for this incarnation. They are Nṛsiṃha Pūrvathāpini Upaniṣad and Nṛsiṃha Utharathāpini Upaniṣad. Nṛsiṃha mantra beginning with ‘ugra vīram mahā viśnuṃ’ is known as mantra rājaṁ, which means the king of all mantras or the superior mantra. There are 32 akṣara-s in this mantra and each of these letters represents one god. There are specific ways of reciting this mantra rājaṁ in combination with certain other mantras which eradicates all miseries (Nṛsiṃhathapani Upaniṣad-s).

 

Following is the mantra rāja mantram:

ॐ ugravīraṁ mahāviṣṇuṁ jvlaṁtaṁ sarvatomukhaṁ|

nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ mṛttumṛttuṁ namāmyaham ||

ॐ उग्रवीरं महाविष्णुं ज्व्लंतं सर्वतोमुखं।

नृसिंहं भीषणं भद्रं मृत्तुमृत्तुं नमाम्यहम्॥

Note: Nārasiṁhavapuḥ means “the one whose form (vapus) is that of Narasiṁha (Nārasiṁha)”. The name of the “avatāra” is then: “Narasiṁha” (Man-lion), and not “Nārasiṁha” (lit. of or related to Narasiṁha; i.e. the “a” vowel is made long in order to show relation to “Narasiṁha”, that is, “that of Narasiṁha”).

Nṛsiṁha = Narasiṁha (they mean the same thing).

 

22. Śrīmān श्रीमान्

 

Śrī refers to the Consort of Viṣṇu, Goddess Lakṣmī, who is well known for auspiciousness. Viṣṇu holds His Consort Lakṣmī in His chest. Hence He is fondly called as Śrīmān. The form of Viṣṇu is known for auspiciousness and resplendence and His Consort Lakṣmī has the same qualities. Because He beholds Lakṣmī in His chest, He appears splendiferous.

 

Goddess Lakṣmī Herself says in Lakṣmī tantra (II.13), “He Hari (another name for Viṣṇu. Literal meaning - carrying) being “I” (the Self), is regarded as the self in all beings and I am the eternal “I” hood of all living beings.” This refers to Puruṣa and Prakṛti of Vedānta.

 

Pāñcarātra system gives grandness to Goddess Lakṣmī treating Viṣṇu as the Supreme Brahman or the static energy and the Goddess Lakṣmī as His kinetic force, to sustain the universe. It is only on the permission of Goddess Lakṣmī, one can attain the lotus feet of Viṣṇu or liberation.

 

23. Keśavaḥ केशवः

 

The One who has long and beautiful hair. Many of the incarnations of Viṣṇu have long, beautiful and flowing hair.

 

Keśava is made up of ka + a + īśa. Ka refers to Brahmā, a refers to Viṣṇu and īśa refers to Rudra. Therefore, Keśava means the One, who is supreme to the lords of creation, sustenance and destruction. This nāma is also said to refer to His Brahmanic status. This statement is substantiated in the following mantra:

 

sarva deva namaskāraḥ keśavaṁ prati gacchati ।

 

सर्व देव नमस्कारः केशवं प्रति गच्छति ।

 

This means that the obeisance paid to all gods ultimately reach Keśava. There is yet another verse in Nārāyaṇasūktam (verse 12) which says,

 

tasyāḥ śikhāyā madhye paramātmā vyavasthitaḥ |

sa brahma sa śivaḥ sa hariḥ sendraḥ so'kṣarḥ paramaḥ svarāṭ ||

 

तस्याः शिखाया मध्ये परमात्मा व्यवस्थितः।

स ब्रह्म स शिवः स हरिः सेन्द्रः सोऽक्षर्ः परमः स्वराट्॥

 

‘In the midst of that flame, the Brahman is seated. He is Brahmā, He is Śiva, He is Hari (Viṣṇu). He is the One without any ruler’ and this verse reconfirms His Supremacy. He is the Ultimate. Attaining His lotus feet is liberation.

 

24. Puruṣottamaḥ पुरुषोत्तमः

 

Puruṣottama means an excellent man. It can be split into Puruṣa + uttama. Puruṣa has already been discussed in nāma 14. Uttama means the highest. Therefore, Puruṣottamaḥ means the highest of puruṣa-s, the Supreme Soul or the Brahman.

 

Kṛṣṇa explains Puruṣottama in Bhagavad Gita (XV.18). “I am beyond the perishable matter of kṣetra, I am Superior to the imperishable soul; hence I am known as Puruṣottama.”

 

Śvetāśvatara Upaniṣad (I.10) says, ‘the Cosmic Self (Puruṣottama) controls both the phenomenal world and the individual self. If you meditate on that Cosmic Self, māyā’s cosmic hold ceases and you are liberated.”

 

25. Sarvaḥ सर्वः

 

He is everything and exists everywhere. The quality of the nirguṇa Brahman is being explained here. He is omnipresent and He is inconceivable. All that exists everywhere is nothing but His images. Everything is created by Him, sustained by His power and dissolved unto Him. This nāma affirms that this Sahasranāma teaches advaita philosophy.

 

Advaita is a philosophy of non-dualism. It is more to do with one’s personal experience than mundane theory. All that is not Brahman is negated and finally the One without a second is realised. For those who have realised the Self, everything else is superimposed on the Brahman.

 

Nārāyaṇīya (96.2) (composed approximately in 1560) says, “You are the individual self and you are the primeval matter (Prakṛti). There is no end to Your manifestations. There is nothing in the universe without you.”

VISHNU SAHASRANAMA 13 - 20

13. Avyayaḥ अव्ययः

 

Brahman is beyond modification. He is eternal. Bṛhadāraṇyaka Upaniṣad (IV.iv.25) says, “Birth-less Brahman is non-decaying and immortal.” This also proves the point that the Brahman is not born. When there is birth, there has to be death. In the initial stages of spiritual pursuit, this is the significant factor that differentiates the Brahman from other beings. Any object can be recognised by ordinary means i.e. senses. Brahman can be realised only through negations and affirmations. When one stops identifying other things, identity with the Brahman begins to dawn.

 

Bhagavad Gita (VII.25) says, “Veiled by My yogamāyā I am not manifest to all. Hence these ignorant men fail to recognise Me, the unborn and imperishable Supreme.” Yogamāyā is the divine potency by which the Brahman conceals Himself.

 

14. Puruṣaḥ पुरुषः

 

The one who resides in a body. Pura means a fort. Body is compared to a fort. Nine openings in the body are the nine gates. Bhagavad Gita (V.13) says, ‘navadvāre pure’. The nine openings in the body are – pair of eyes, pair of ears, pair of nostrils, mouth, organs of procreation and excretion. Puruṣa refers to the individual soul. Soul by remaining within the fort, rules the fort.

 

Puruṣa is often used in Sāṃkhya philosophy and Bhagavad Gita is based on this. As per Sāṃkhya philosophy, the existence is based on twenty five principles or tattva-s, out of which puruṣa is the foremost. Puruṣa is the conscious spirit which only acts a witness. They are passive and non-productive. There are number of such puruṣa-s, also known as souls. What is called as puruṣa in Sāṃkhya philosophy is known as ātman in Vedanta. The fact is whether we call it as ātman or puruṣa, it is the indispensable factor in creation of a life.

 

15. Sākṣī साक्षी

 

What does the puruṣa do by remaining within? He not only rules, He also acts as a witness without partaking in any of the activities done by the embodied mind and body. Puruṣa seated within is the purest form of Consciousness and is not affected by any of the acts of the mind and body nor it induces the mind and body to act in a particular way. Kṛṣṇa also confirms this by saying, “ahaṁ sākṣī” meaning I am the witness.

 

One’s actions unfold mainly due to one’s karma-s, vāsanā-s (unfulfilled desires in previous births) and saṁskāra-s (impressions of previous births in the subconscious mind). Brahman or puruṣa does not make a person to act. Hence Puruṣa is said to be a witness. But without He being present within, no action is possible. He is like subtle electricity burning a gross electrical lamp.

 

16. Kṣetrajñaḥ क्षेत्रज्ञः

 

Kṣetra is the gross body and Kṣetrajña is the soul. Chapter XIII of Bhagavad Gita is totally devoted to the discussion of Kṣetrajña and kṣetra. All these nāma-s distinguish the Brahman from other existences. This nāma endorses the essence conveyed through the previous nāma-s. This does not mean that Viṣṇu Sahasranāma is propagating dvaita philosophy (dualism). The recitation of this Sahasranāma makes a person to advance in spirituality by enabling him to understand all the essential factors of spirituality in the beginning. By the time, a devotee recites the final nāma, he is ready for liberation. Hence, it is important to understand the meaning of each nāma.

 

Kṛṣṇa explains the difference between Kṣetrajña and kṣetra. “The body is termed as the field or kṣetra and the one who is knower of the field is Kṣetrajña. (In other words, matter is kṣetra and the soul functioning through it is Kṣetrajña.) Know Myself to be Kṣetrajña in all the Kṣetra-s.” Kṛṣṇa completes this chapter by saying, “Those who perceive with wisdom the difference between Kṣetrajña and kṣetra attain liberation.”

 

17. Akṣaraḥ अक्षरः

 

The imperishable. The Brahman is imperishable and He alone is imperishable. The whole universe is made up of kṣaraḥ क्षरः Akṣaraḥ अक्षरः or perishables and the imperishable. This nāma is not merely an endorsement of the previous nāma, but also affirms that there is no difference between Kṣetrajña, the individual soul and Akṣara, the Brahman.

 

Kṣetrajña means the individual soul and Akṣara means the Supreme Self, the Brahman. In reality, there is no difference between the two.

 

18. Yogaḥ योगः

 

The One, who can be attained through Yoga. Yoga means union, the union of individual soul with the Supreme Soul. The one who consciously affirms that his soul is no way different from the Supreme Soul is a yogi. Such union can be accomplished by controlling one’s mind, as realisation of the Brahman takes place only in the mind.

 

When the mundane level of one’s consciousness transforms into the highest level of consciousness, also known as the Supreme Consciousness or the Purest form of Consciousness, the self realizes the Self. Till such time, a person continues to be deluded by illusion. The veil of delusion is removed instantaneously when the union between self and the Self takes place in the arena of one’s mind.

 

Kṛṣṇa explains this Bhagavad Gita (II.50), “Strive for the practice of yoga of equanimity (steadiness of mind)” to attain Me.

 

19. Yogavidāṁ netā योगविदां नेता

 

The knowers of yoga always stay connected with the Brahman. Their individual consciousness no longer exists and stands merged with His Cosmic Consciousness. They are known as yogavid-s. As such yogavid-s stand eternally connected with Him, He takes care of them. Kṛṣṇa beautifully explains this in Bhagavad Gita (IV.22).

 

अनन्याश्चिन्तयन्तो मां ये जनाः परुपसते।

तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यं॥

 

ananyāścintayanto māṁ ye janāḥ parupasate |

teṣāṁ nityābhiyuktānāṁ yogakṣemaṁ vahāmyaṁ ||

 

“The devotees who constantly think of Me, and worship Me, thinking of nothing else, I take care of them and personally attend to all their needs”. The Brahman not only wants men to surrender unto Him to absolve themselves from the pains of birth and death, but also assures them that He will take care of all their needs and protect them personally. This is a stage where devotion for the Lord dissolves and sprouts as love for Him. Liberation cannot be attained through devotion, but only through love. When the time is ripe, this transformation automatically happens within.

 

20. Pradhānapuruṣeśvaraḥ प्रधानपुरुषेश्वरः

 

This nāma should be read as pradhāna + puruṣa + īśvara. Pradhāna refers to the essential part of creation, the prakṛti, the primordial nature. For every creation, an individual soul (puruṣa) has to interact with Prakṛti. The Brahman unleashes His power of māyā through prakṛti. Both puruṣa and prakṛti are ruled by the Brahman. In other words, both are His own creations or His very Self. This nāma says that Viṣṇu is the Chief of both puruṣa and prakṛti. The power of the Brahman manifests as puruṣa and prakṛti.

VISHNU SAHASRANAMA 4 - 12

4. Bhūta-bhavya-bhavatprabuḥ भूत-भव्य-भवत्प्रबुः

Viṣṇu is the Lord of time, past, present and future. This refers nāma to His eternity. Only the Brahman can be beyond time. Bhūta-bhavya-bhavat refers to past, future and present and prabu is a declaration of His Supremacy. If a spiritual aspirant is able to transcend time, he realizes the Brahman. All changes in the physical world are described in terms of a separate dimension called time. Since the Brahman is subtle in nature, he stands transcended the time factor.

Kṛṣṇa says in Bhagavad Gita (VII.26), “Arjuna, I know all beings, past, present and future”.

5. Bhūtakṛt भूतकृत्

Bhūtakṛt means the Creator. Kṛt refers to both creation and destruction. Viṣṇu, as the Brahman is not merely the Creator but also the Annihilator of the universe.

Kṛṣṇa says in Bhagavad Gita (X.34), “I am the all-destroying death that snatches all, and the origin of all that shall be born.” In reality, the Brahman does not stop with creation and annihilation. The most important function of the Brahman is His act of sustaining His creations. Viṣṇu is often known for His sustaining activities.

The Cosmic Will of the Brahman is the starting point of creation and every other thing is merely the unfoldment of His Cosmic design.

6. Bhūtabhṛt भूतभृत्

After having referred two of the three main activities of the Brahman, His third activity of sustenance is made as a separate nāma. It is on His support, the universe is holding on.

Bhagavad Gita (IX.5) says, “All those beings abide not in Me; but behold the wonderful power of My divine yoga; though the Sustainer and Creator of beings, My self in reality dwells not in those beings.”

When the Brahman assumes three different roles, the Creator, the Sustainer and the Absorber, He is dominated by one of the three guṇa-s. Brahman has two aspects, one is His nirguṇa form and another is His saguṇa form. Guṇa-s are associated only with His saguṇa form. His nirguṇa form is the purest form.

7. Bhāvaḥ भावः

This nāma refers to His purest form of existence. The purest form of consciousness is the Brahman. The previous nāma refers to His saguṇa form and this nāma refers to His nirguṇa form. He exists in His purest form as the Inner Being of both sentient and insentient. Brahman is the cause of everything that exists in the universe. That is why, He is said to be omnipresent.

8. Bhūtātmā भूतात्मा

He exists as Ātman in all the beings. Without Ātman or soul, no organism can exist. Bṛhadāraṇyaka Upaniṣad (III.vii.20) explains this concept by saying, “eṣa ta ātmānantaryāmyamṛtaḥ एष त आत्मानन्तर्याम्यमृतः” This means that He is the immortal internal ruler, the Brahman. The qualities of the Brahman are being discussed through these nāma-s.

Śvetāśvatara Upaniṣad (VI.xi) says, ‘sarvabhūtāntarātmā’, which means the inner most being. This nāma refers to this aspect of the Brahman.

9. Bhūtabhāvanaḥ भूतभावनः

He nourishes His creations. Brahman not only creates, but also nourishes. Whatever is created has to be nourished. This nāma elucidates His compassion. Brahman is full of compassion. Brahman creates with an intention to liberate the souls. But, men are deluded by ignorance fails to realise the purpose for which they are created. In spite of this, He nourishes them as per nāma 6.

10. Pūtātma पूतात्म

He is the embodiment of purity. This nāma refers to His nirguṇa aspect. Purity is the stage where guṇa-s, impressions and illusions are absent. The Brahman alone can be the embodiment of purity. All humans will have some traces of impurities. When one is able to transcend all the impurities, he becomes one with the Brahman.

(Though this kind of explanations may sound like a dualistic approach, in order to explain the pre-eminence of the Brahman, such explanations become essential. Someone asked the great sage Ramana, “What is the truth of scriptural texts which speak of oneself seeing the Self and seeing God?” Ramana replied, “Since oneself is one, how can oneself see oneself? If one’s Self cannot be seen, how can God be seen? Getting absorbed is seeing.”)

Śvetāśvatara Upaniṣad (VI.xi) says, ‘kevalo nirguṇaśca’ which can be literally translated as ‘He alone is without guṇa-s.’ Brahman cannot be explained as He is beyond any explanations.

Though He is present in all beings as soul, He is not affected by the actions of the embodiments of the soul and He continues to remain as pure as ever. He is beyond time and space (nāma 4).

Kṛṣṇa says in Bhagavad Gita (IX.9), “Actions do not bind Me, unattached I am to such actions, and standing apart as it were.”

11. Paramātmā परमात्मा

He is addressed as the Supreme Spirit or the Brahman. The Purest form of Consciousness is Paramātma. He is the combination of eternal existence, Pure Consciousness and Infinite Bliss. This combination is also known as sat-cit-ānanda. When Paramātma is the purest form of Consciousness, ātman (an individual soul) is His reflective image. When we talk about creation, it is nothing but His reflective images called souls that get embodied in different shapes and forms. But for this reflective image called soul, no creature can be born.

Bhagavad Gita (XIII.22) explains Paramātma, “The Spirit dwelling in this body, is really the same as the Supreme. He has been spoken as the witness, guide, sustainer, experience, the Supreme Lord and the Absolute.”

12. Muktānāṁ paramā gatiḥ मुक्तानां परमा गतिः

Mukta means all those who are liberated. Mukta-s can find a way out of bondage, through Viṣṇu. Viṣṇu is the ultimate goal of all the liberated men. Men have attained liberation by pursuing the right kind of knowledge; otherwise, they could not have been liberated. Among other factors, knowledge and mind, the former leading to the latter, play a pivotal role to attain spiritual liberation. Mukta-s are those who have attained the right kind of knowledge and through which, controlled their minds and attained emancipation. This nāma says that mukta-s have attained liberation by being devout to Him.

During the transitional stage from dvaita to advaita, one is still associated with names of Gods and Goddesses. Only in the highest stage of advaita, names and forms of Gods and Goddesses get dissolved into the Self illuminating Brahman. Spiritual pursuit should be gradual and steady and the transition has to happen on its own.

Mukta-s, who surrender to the lotus feet of Viṣṇu are not born again. Kṛṣṇa says, “Great souls, who have attained the highest perfection, having come to Me, are no more subjected to rebirth” (Bhagavad Gita VIII.15).

VISHNU SAHASRANAMA 1 - 3

1. Viśvam विश्वम्

 

Viśva means all pervading. The first nāma gives a preview of what is going to be discussed in this Sahasranāma. The Brahman alone is all pervading. He is the cause, and the effect of which is the universe. By commencing this Sahasranāma with the word ‘Viśvam’ it clearly means that this Sahasranāma is going to discuss about the non-dualistic Brahman. Muṇḍaka Upaniṣad (II.i.10) says ‘puruṣa evedaṁ viśvaṁ’ which means that the Brahman is the universe. The same Upaniṣad reaffirms by saying ‘viśvamidaṁ variṣṭham’, meaning that this world is Brahman.

 

What we perceive is not the reality, but the phenomenal truth of the Brahman. The universe is mere perception of existence conceived by the mind through senses and qualified by time and space. If one is able to transcend time and space, he realises the Brahman.

 

Brahman is always visualised as undifferentiated existence. Brahma Sūtra (I.i.2) says, ‘janmādyasya yataḥ’ which means that from the Brahman alone, the universe is born. The Brahman cannot really be explained as He is beyond any comprehensible explanation. At the most, one can say that He is more powerful than millions of suns, etc. Any comparison to explicate the Brahman, though a futile exercise, still Holy Scriptures make all out attempts to elucidate Him to enable us to have a miniscule idea about Him.

 

2. Viṣṇuḥ विष्णुः

 

The previous nāma said that the Brahman is beyond comprehension. This nāma says Thy name is Viṣṇu. Viṣṇu also means all pervader. The significance between the first two nāma-s is the root word viṣ, which means all pervader. Viṣṇu is also known as Nārāyaṇa. Nārāyaṇa Sūktaṁ, which forms part of Mahānārāyaṇa Upaniṣad (XVIII.5) says, ‘antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः’, which means Nārāyaṇa pervades both internally and externally, indicating His omnipresence. He pervades as both internal Spirit and external objects. But, how does He help one in attaining liberation? Rig Veda (I.156.3) has an answer. It says, “asya jānanto nāma cid vivaktana mahas te viṣṇo sumatiṁ bhajāmahe अस्य जानन्तो नाम चिद् विवक्तन महस् ते विष्णो सुमतिं भजामहे” which means ‘since you know His greatness, celebrate His name indeed! We enjoy Your favour Oh! Viṣṇu’. It signifies that those who adore the splendour of Viṣṇu attain spiritual upliftment.

 

3. Vaṣaṭkāraḥ वषट्कारः

 

Vaṣaṭ is an exclamation used in sacrificial fire rituals. At the time of reciting the last three syllables (ṣaṭ), offerings are poured into fire by the priest. Vauṣaṭ and Vaṣaṭ convey the same meaning and are used especially for the tranquillity and stability of oblations.

 

But, why Viṣṇu is being called Vaṣaṭkāraḥ? Yajur Veda (I.vii.4) answers this question. It says, “By sacrifice to Viṣṇu, by the sacrifice may I attain health, wealth and security as Viṣṇu is yajna and certainly the sacrifice finds support at the end.” The original mantra goes like this:

 

विष्णोः शंयोरहं देवयज्यया यज्ञेन प्रतिष्ठां गमेयमित्याह यज्ञो वै विष्णुर्यज्ञ एवान्ततः प्रतितिष्ठति।

 

viṣṇoḥ śaṁyorahaṁ devayajyayā yajñena pratiṣṭhāṁ gameyamityāha yajño vai viṣṇuryajña evāntataḥ pratitiṣṭhati |

 

Viṣṇu is the Lord for all fire sacrifices. Whatever the oblations are offered in the fire for Viṣṇu, reaches Him through the god of fire Agni, who is the carrier of all oblations to the concerned deities in the upper worlds.

 

Vedas also convey subtle interpretations. For example, what is being described as fire rituals should not be taken on their face value. Yajña means mental oblations that purify one’s mind to establish a perpetual connection with Lord Viṣṇu, who is the upholder of this universe. Evil thoughts and actions are burnt in the inner fire offering them as oblations. When evil impressions of the mind are burnt, what remains is an unaffiliated mind. Viṣṇu upholds the universe purely on virtuousness and slays all those who indulge in evil acts. This is the reason for Viṣṇu to incarnate again and again. When there is imbalance between virtuousness and evilness, He takes avatar to preserve virtuousness.

 

Subsequent nāma-s discuss more on this aspect.

VISHNU SAHASRANAMA – ANALYSIS OF 1000 NAMES

One thousand nāma-s of Viṣṇu are compiled from 107 verses of Sahasranāma that form the main part or stotrabhāg. . Though the verse form of this Sahasranāma has 108 verses, the last verse ‘vanamāli gadī śārṅgī वनमालि गदी शार्ङ्गी is not included in one thousand nāma-s. This 108^th verse is also not found in Mahābārata text and seems to be a later addition. While reciting Sahasranāma in the form of a verse, according to some traditions, this last verse is repeated three times.

Certain nāma-s are repeated. Seventy five nāma-s are repeated two times; ten nāma-s are repeated three times; and two nāma-s are repeated four times. However, the repetitive nāma-s are used in different contexts and there is no overlapping of meaning. For example, let us take nāma Śrīmān श्रीमान्. This nāma occurs in four places, nāma-s 22, 178, 220, 613. In all the four places the same name conveys different meanings. Nāma 22 refers to His form with His consort Śri Laṣmī in His chest. Nāma 178 refers to His glories. Nāma 220 means to say that He is the diffuser of the Eternal Light. Nāma 613 says that He rewards those, who pursue the path of dharma. Thus, it can be observed that though nāma-s are repeated to suit the contextual requirements, there is no overlapping of their meanings.

Further analysis of this Sahasranāma reveals that 145 nāma-s commence with Sanskrit vowels and rest of the nāma-s (855) begin with Sanskrit consonants. Each verse has two lines and nāma-s are made out of these verses. Number of nāma-s made out from each verse differs, such as 7, 8, 9, etc. Let us take the first verse as an example, to understand how a verse is converted into nāma-s.

विश्वम् विश्णु-र्वषट्कारो भूत-भव्य-भवत्प्रभुः।

भूतकृद्भूतभृद्भावो भूतात्मा भूतभावनः॥

viśvam viśṇu-rvaṣaṭkāro bhūta-bhavya-bhavatprabhuḥ |

bhūtakṛdbhūtabhṛdbhāvo bhūtātmā bhūtabhāvanaḥ ||

First nine nāma-s are from this verse. The nine nāma-s are made like this: viśvam + viśṇu + vaṣaṭkāro + bhūta-bhavya-bhavatprabhuḥ + bhūtakṛd + bhūtabhṛd + bhāvo + bhūtātmā + bhūtabhāvanaḥ. While performing an archana these nine nāma-s are recited by adding Om as prefix and namaḥ as suffix: Om viṣvasmai namaḥ, Om viṣṇave namaḥ, Om vaṣaṭkārāya namaḥ, Om bhūtabhavyabhavatprbhave namaḥ, Om bhutadkṛte namaḥ, Om bhūtabhṛte namaḥ, Om bhāvāya namaḥ, Om bhūtātmane namaḥ and Om bhūtabhāvanāya namaḥ.

In this edition, the name that appears in the verse is used. For example, first nāma is given as viśvam and not viṣvasmai.

VISHNU SAHASRANAMA–DHYANA VERSES

DHYĀNA VERSES

क्षीरोदन्वत्प्रदेशे शुचि-मणि-विलसत्-सैकते मौक्तिकानां

मालाक्लुप्तासनस्थः-स्पटिकमणिनिभै-मौर्तिकै-मण्डितांगः।

शुभ्रै-रभ्रै-रदभ्रै-रुपरिविरचितैर्-मुक्त-पीयूष-वर्षैः

आनन्दी नः पुनीया-दरि-नलिन-गदा-शङखपाणिर्-मुकुन्दः॥ (1)

kṣīrodanvatpradeśe śuci-maṇi-vilasat-saikate mauktikānāṁ

mālākluptāsanasthaḥ-spaṭikamaṇinibhai-maurtikai-maṇḍitāṁgaḥ |

śubhrai-rabhrai-radabhrai-rupariviracitair-mukta-pīuyūṣa-varṣaiḥ

ānandī naḥ punīyā-dari-nalina-gadā-śaṅakhapāṇir-mukundaḥ ||

Prayers to Lord Mukunda, having discuss, mace, conch and lotus in His hands, seated in a throne decked with garlands of pearls in the Ocean of Milk, the shore of which is made up of precious stones, whose body is adorned with transparent pearls, feeling the ecstasy of the pure white clouds above sprinkling the nectar of bliss, to cleanse us of our sins.

भूः पादौ यस्य नाभिर्-वियदसु-रनिल-चन्द्रसूर्यौ च नेत्रे

कर्णावाशाः शिरो-द्यौर् मुखमपि दहनो यस्य वास्तेयमब्धिः।

अन्तस्थं यस्य विश्वं सुर-नर-खग-गो-भोगि-गन्धर्व-दैत्यैः

चित्रं रंरम्यते तं त्रिभुवन-वपुषं विष्णु-मीशम् नमामि॥ (2)

bhūḥ pādau yasya nābhir-viyadasu-ranila-candrasūryau ca netre

karṇāvāśāḥ śiro-dyaur mukhamapi dahano yasya vāsteyamabdhiḥ |

antasthaṁ yasya viśvaṁ sura-nara-khaga-go-bhogi-gandharva-daityaiḥ

citraṁ raṁramyate taṁ tribhuvana-vapuṣaṁ viṣṇu-mīśam namāmi ||

I prostrate before the Lord Viṣṇu who exist in all the three worlds, who has earth as feet, sky as navel, air as breath, moon and sun as eyes, directions as ears, the world of gods as head, fire as mouth, ocean as stomach, in whose abdomen the entire universe comprising of gods, men, birds, animals, serpents, demigods, demons, etc joyously make their living.

शन्ताकारं भुजगशयनं पद्मनाभं सुरेशम्

विश्वाधारं गगन-सदृशं मेघवर्णं शुभांगम्।

लक्ष्मिकान्तं कमलनयनं योगिहृद्द्यान-गम्यं

वन्दे विष्णुं भवभयहरं सर्वलोकैक-नाथम्॥ (3)

śantākāraṁ bhujagaśayanaṁ padmanābhaṁ sureśam

viśvādhāraṁ gagana-sadṛśaṁ meghavarṇaṁ śubhāṁgam|

lakṣmikāntaṁ kamalanayanaṁ yogihṛddyāna-gamyaṁ

vande viṣṇuṁ bhavabhayaharaṁ sarvalokaika-nātham||

I worship Lord Viṣṇu, the embodiment of Peace, whose couch and canopy is thousand headed Śeṣa, from whose navel blossoms forth a lotus flower (from which the lord of creation Brahmā is born), who is the supporter of the universe, who is all pervading in ākāśa, the ether or atmosphere, whose complexion resembles that of clouds (rain bearing clouds are dark in colour), who pervades the heart of His consort Śrī Lakṣmī, who is lotus eyed, who is sought by yogi-s through meditation, one who is capable of eradicating the dreadfulness of transmigrations (transmigration is full of fear, miseries and pains) and the unparalleled Lord of the universe.

मेघश्यामं पीतकौशेयवासं श्रीवत्साङकं कौस्तुभोद्भासिताङगं।

पुण्योपेतं पुण्डरीकायताक्षं विष्णुं वन्दे सर्वलोकैक-नाथम्॥ (4)

meghaśyāmaṁ pītakauśeyavāsaṁ śrīvatsāṅakaṁ kaustubhodbhāsitāṅagaṁ |

puṇyopetaṁ puṇḍarīkāyatākṣaṁ viṣṇuṁ vande sarvalokaika-nātham||

I bow down before the Lord of the universe Viṣṇu, who appears like dark clouds, who is adorned with yellow silk clothing, having a mole by name Śrīvatsa (Śrīvatsa has different interpretations. It is said to be a cluster of hair in His chest, which is an indication of His Supremacy and auspiciousness. There is also reference which says that it is the Abode of His consort Śrī Lakṣmī. It also means a mark on His chest. According to ancient tradition, sage Bhṛgu struck Lord Viṣṇu with his feet on the chest of the Lord as the Lord had not shown due respect to the sage. The Lord is said to carry this mark as a mark of repentance and this mark is known as Śrīvatsa), His body radiating with kaustubha jewel (a celebrated jewel obtained with thirteen other precious things at the churning of the ocean and suspended on the chest Viṣṇu), with wide eyes like lotus flowers and surrounded by men of moral excellence (it is said that virtuousness is the primary duty of a man and Viṣṇu is the Lord of virtuousness).

नमः समस्त-भूताना-मादिभूताय-भूभृते।

अनेकरूप-रूपाय विष्णवे प्रभविष्णवे॥ (4-a)

namaḥ samasta-bhūtānā-mādibhūtāya-bhūbhṛte|

anekarūpa-rūpāya viṣṇave prabhaviṣṇave||

I prostrate before Lord Viṣṇu, who is the cause of creation, the supporter of the universe, and who exists in different forms. This verse refers to His acts of creation and sustenance. This also makes a subtle reference to His omnipresent nature.

सशङख-चक्रं सकिरीट-कुण्डलं सपीतवस्त्रं सरसीरुहेक्षणं।

सहार-वक्षस्थल-शोभि-कौस्तुभं नमामि विश्णुं शिरसा चतुर्भुजम्॥ (5)

saśaṅakha-cakraṁ sakirīṭa-kuṇḍalaṁ sapītavastraṁ sarasīruhekṣaṇaṁ |

sahāra-vakṣasthala-śobhi-kaustubhaṁ namāmi viśṇuṁ śirasā caturbhujam ||

I pay obeisance to Lord Viṣṇu with four hands, who holds conch (Pāñcajanya) and disc (Sudarśanacakra), who is adorned with crown and ear studs, golden raiments, beautiful eyes like lotus flower, His chest is bedecked with garlands and kaustubha jewel.

छायायां पारिजातस्य हेम्सिंहासनोपरि।

आसीन-मंबूद-श्याम-मायाताक्ष-मलंकृतम्॥ (6)

चन्द्राननं चतुर्बाहुं श्रीवत्साङकित-वक्षसम्।

रुक्मिणी-सत्यभामाभ्यां सहितं कृष्ण-माश्रये॥ (7)

chāyāyāṁ pārijātasya hemsiṁhāsanopari |

āsīna-maṁbūda-śyāma-māyātākṣa-malaṁkṛtam ||

candrānanaṁ caturbāhuṁ śrīvatsāṅakita-vakṣasam |

rukmiṇī-satyabhāmābhyāṁ sahitaṁ kṛṣṇa-māśraye ||

I surrender unto Lord Kṛṣṇa, who is seated in a golden throne with Rukmiṇī and Satyabhāmā (consorts of Kṛṣṇa), under the shadow of Pārijāta tree (one of the five trees of Heaven, produced at the churning of the ocean and taken possession of by Indra from whom it was afterwards taken by Kṛṣṇa. Botanical name Erythrina Indica), with wide eyes, beautifully ornamented, face resembling the moon, with four arms and with Śrīvatsa in His chest.

Please note: The original text contains only verse three as dhyāna verse. Other verses appear to have been added subsequently.