VISHNU SAHASRANAMA 275 - 282

275. Ojas-tejo-dyuti-dharaḥ ओजस्-तेजो-द्युतिधरः

Ojas is the vitality, maintaining the warmth of the body and its actions. Tejas is the radiance of the human body.  Dyuti means splendor. Dhara means sustaining.

Based on the above meanings, this nāma can be interpreted as follows. Ayurveda (Caraka Saṁhitā) says that ojas is the substratum of life which comprises of eight drops located in the heart.  Because of this ojas, the body becomes radiant or tejas.  Without ojas, existence is not possible.  Because of the radiance of the body, the body shines.  Therefore, ojas lead to tejas and tejas leads to dyuti.  The cause of the ojas is the Brahman and hence He is said to be residing in the heart.  This is the secretive meaning of this nāma.

It can also be explained that He is the possessor of all these qualities independently. 

276. Prakāśātmā प्रकाशात्मा

It is prakāśa + ātma.  Prakāśa refers to the Self-illuminating Light of the Brahman.  Śiva Sūtra-s dwell at length about Prakāśa. Prakāśa is the nirguṇa Brahman or Brahman without attributes.  The projecting and concealing power of nirguṇa Brahman is Māyā, which alone is the cause for all the effects that we see in the universe.

This nāma reaffirms the nirguṇa Brahman status of Viṣṇu. Ātma means paramātma, the Supreme Lord Viṣṇu.  In a single nāma, His Supreme status is affirmed twice.

277. Pratāpanaḥ प्रतापनः

This nāma is an extension of the previous nāma.  This nāma says that the illumination of the Brahman gives warmth to the body and once this warmth is lost, physical body ceases to exist.  

278. Riddhaḥ (ṛddhaḥ) ऋद्धः

Repetitive nāma 351.

ṛddha means abundance in everything.  Brahman is abundant in everything, which is passed on to the universe for its sustenance.  He has passed on His abundance to His Consort Lakṣmī, who delivers from His abundance to those who seek wealth.  It is also said that Viṣṇu is too difficult to approach directly, as He is always busy in taking care of His devotees, and hence one has to approach Him only through His Consort Lakṣmī, who diffuses His Light for His devotees to have His experience.

279. Spaṣṭākṣaraḥ स्पष्टाक्षरः

Spaṣṭākṣara means different sounds and syllables. This nāma says that He is in the form of Om ॐ, which is also known as praṇava. Spaṣṭa means distinctly visible and akṣara means imperishable.  Secretively, this nāma says that He is in the form of praṇava or Om.  The
Self is always imperishable and is distinct from others, as others are perishable.  Om is always referred as the Brahman.

280. Mantraḥ मन्त्रः

We have to look at the beauty of the placement of this nāma, which comes after adoring Him as Om. From Om, other mantra-s originate.  Mantra-s means the verses of the four Vedas.  The verses of Vedas are known as mantra-s.  Mantra is a tool available in the hands of a spiritual aspirant to meditate on Him.  Purpose of mantra is control one’s mind and concentrate on Him through the recitation of mantra. 

It is said that “mananāt trāyate idi mantraḥ मननात् त्रायते इदि मन्त्रः” Mantra-s enable an aspirant to meditate on the Brahman with ease as they give shapes and forms to the Brahman.  Meditating on the Brahman as discussed in nāma 276 is difficult.  Therefore, an aspirant by repeating a mantra controls his mind and fixes his consciousness on a particular form.  But, this does not mean that Brahman has got forms.  Since, it is difficult to concentrate on the formless Brahman in the initial stages of spiritual practice, shapes and forms of the Brahman are prescribed, merely to develop one’s level of concentration.  This practice enables an aspirant to cleanse his mind thoroughly.  A clean mind is a fundamental requirement for the logical conclusion to one’s spiritual journey. 

281. Candrāmśuḥ चन्द्राम्शुः

Candrāmṛtarasa refers to the essence of the moon’s nectar, which is often discussed in kuṇḍalini meditation, as the nectar oozing into the throat from the cakra of the moon, above the ājñā cakra. The essence or nectar of the moon is meant for nourishment.  Rays of the moon is soothing, when compared to the rays of the sun.  Moon is not only sooting, but also has nourishing capacities. Only during moon shine, the herbal medicinal plants gain potency.    

This nāma says that He nourishes a true aspirant by soothing him, by providing spiritual potency.

282. Bhāskara-dyutiḥ भास्कर-द्युतिः

Bhāskara means the Sun and dyuti means splendour. He is like the effulgence of the sun. There are two interpretations possible.  The sun is the nourisher of the universe, hence it is said that He is like the splendour of the sun.

The subtle interpretation is different.  As seen in nāma 275, Brahman alone is Self illuminating. The splendour of the effulgence of the Brahman cannot be explained.  Even if one says that Light of the Brahman is several million times powerful than the sun, it also cannot be the right description of the Brahman.  Brahman cannot be described by any means. Upaniṣad-s describe the Brahman with negations and affirmations. In order to make a common man understand about the Brahman, examples are drawn from the objects known to us to describe him. This nāma says that He is splendorous like the sun, an object to known to us.  

Kṛṣṇa explains this in Bhagavad Gītā (XI.12). “If there be the effulgence of thousand suns shining all at the same time, even that would hardly compare to the splendour of the mighty Lord.” 

GARUDA PURANA - CURSE BY ANCESTORS

Garuḍa Purāṇa 13

The subtle body of dead now arrives in front of Citragupta who listens carefully to Śravaṇa-s.  Then Citragupta explains to the subtle body, its good and bad actions during its life in the earth.  The subtle body is not going to reap the benefits of its good or bad deeds performed in the earth. 

Garuḍa Purāṇa proceeds to discuss about some more gifts.  The path that the subtle body takes to reach the world of Yama is very dark. An illuminated earthen lamp should be lit and kept in the place where death took place for fourteen days.  This lamp should burn continuously.  This lamp is supposed to illuminate the dark path.  Another earthen lamp should also be gifted.  An earthen jar filled with water should be gifted on the fourteenth day or in the month of kārttika.  The gift of an earthen jar quenches the thirst of the servants of Yama.    

A subtle body becomes impure after leaving the gross body at the time of death.  It attains purity only on the eleventh day.  Whatever the gifts given on behalf of the deceased helps the subtle body of the deceased to traverse the path to Yama’s world with slight ease. (After death, the subtle body of a person is recognized only on his karmic account and not on account of their wealth or intelligence. It should be remembered that spiritual intelligence is different from materialistic knowledge.  Spiritual knowledge is considered as the Supreme.)

Gifts of seven items umbrella, footwear, clothes, ring, water jar, chair and a vessel are called pada-s. These seven items are helpful to the subtle body of the deceased while it traverses from the earth to the abode of Yama.  Gifting a copper jar filled with water is considered as the best. The gifts offered on behalf of the deceased are taken by god Varuṇa and handed over to Viṣṇu, who in turn hands them over to the sun.  The sun gives these gifts to the deceased.

The one who has committed sins are sent to hell and stay there until all his sins are exhausted.  Once his period in the hell is over, the subtle body is allowed to see the different kinds of hells. The number of hells is described as 8,400,000, out of which 21 are described as the horrifying ones.  If one does not have any descendents and none has made any gifts on their behalf continue to stay in these hells for a very long time and finally become the messengers of Yama (If one continues to live among criminals, over a period of time, he also becomes a criminal. Bad habits are easily acquired than good habits.  When the subtle bodies are tortured for a long time in hells, the subtle bodies become the embodiments of torture. Based on this theory, messengers of Yama are said to be horrifying.  If one goes to an ashram, he is guided by a holy man.  On the contrary, if one goes to a den, he is guided by a criminal).

It is also said that at the time of death, the length of the subtle body is an arm’s length.  After undergoing torture in different hells, it is taken to appear before Yama.  At that time, the subtle body becomes the size of a thumb, often described in Upaniṣad-s.  This body is called airy body. (At the time of conception, sperm is moved towards ova only through the air and at the time of death also. It is only the air, that pushes the subtle body out of the gross body, causing death.) His airy body moves along with Yama.  This place is called Vaivasvatapura and have both virtuous and sinners. Their hunger is satisfied only through gifts of iron, salt, cotton and vessel containing gingelly seeds by their relatives. Their main work is to maintain Vaivasvatapura.  The residents of Vaivasvatapura inform their gate keeper Dharmadvaja about the receipt of seven gifts (pada) by them, described earlier.  On confirming the gifts, Dharmadvaja tells the residents about their noble and sinful acts.  

Yama finally decides where the subtle body has to go.  If one has done a lot of dharmas, he is made to reborn as a human.  The sinners are made to be born as worms, insects, animals, plants, etc., or they are made to go back to hells again to undergo further sufferings.  All this depends on the amount of noble acts done by a person when he was alive.  Some of the sinners are made to be born as ghosts.  Having born as ghosts, they torture their kin for not having performed śrāddha rituals and for not having offered piṇḍa-s to them.  It is also said that if śrāddha-s are not performed as prescribed by śāstra-s, the preta-s curse their family for having made them to wander as ghosts and make them to suffer.  This can be explicitly known and understood. Their crops do not grow, their wealth is destroyed, diseases set in, do not have progeny, early loss of children, etc.  Their sufferings could be in many ways. This is generally called pitṛśāpa or the curse by ancestors. (The only way to alienate pitṛśāpa is to keep one’s parents happy during their old age.  There is no point in performing any amount of ceremonies or giving any amount of gifts if one neglects parents at their old age. Neglecting parents is considered as the worst sin.) 

VISHNU SAHASRANAMA 265 - 274

265. Subhujaḥ सुभुजः

Subhuja means having excellent arms.  His arms are used to protect people (abhaya) and offer boons (varada) to his disciples.  Viṣṇu protects people from evils, often symbolized as demons.  He has no hesitation in eliminating evil doers to uphold dharma and to protect the virtuous. With His abhaya hand, He assures His devotees that He is there all the time to protect them and with His varada hands He is ready to offer liberation to those who seek liberation. 

When someone is seeking liberation, he has to pass through tough times.  When one decides to seek liberation, he is protected by His abhaya hand, which drives away all the fears.  When an aspirant is under the protection of His abhaya hand, he proceeds with his sādhanā (practice) without any fear.  Once he completes his sādhanā, Lord’s varada hand takes over and offers him the final liberation.

266. Durdharaḥ दुर्धरः

Repetitive nāma 715.

He is irresistible because He is the embodiment of all auspiciousness and compassion.  A person becomes irresistible only if he has good qualities. Good qualities and wisdom are always reflected in one’s face. Viṣṇu’s face radiates with compassion, concern, love, intelligence, willingness to help, bravery (in destroying evil doers, also known as demons or monsters), etc.

267. Vāgmī वाग्मी

Vāgmin means eloquent.  This nāma says that Vedas originated from Him.  Vedas were declared to ancient sages and saints by Lord Viṣṇu, during their trances.  Sages and saints of those times had excellent memory power.  They memorised the verses of Vedas and passed on their disciples orally.  Those days Vedas were taught only orally. Vedas are composed by various ṛṣi-s.  

Vedas have both explicit meaning and secretive meaning. Explicit meaning can be understood by anyone with proper explanation.  But secretive meaning cannot be understood only by the wise of the highest order.  Explicit interpretations lead to outer sacrificial rituals and secretive interpretations lead to inner yajña.  Agni can be explained both explicitly and secretively. Explicit meaning is the lord of fire, Agni, who is depicted to take all the offerings made as oblations, to the respective gods.  Secretively, Agni means the power of divine will in man. 

268. Mahendraḥ महेन्द्रः

Indra is the chief of gods and goddesses.  Vedas talk more about Indra and Agni than any other gods. Mahendra means that Viṣṇu is far superior to Indra.  Brahmā, Viṣṇu and Śiva are superior to Indra. For a spiritually advanced person, names of gods do not matter to him.

It is only the energy of the Brahman, which pervades the universe in the form different gods and goddesses.  For example, rain is not possible without Brahman.  But water is worshipped as a god by name Varuṇa.  Indra is the chief of gods like Varuṇa, Agni, etc.

269. Vasudaḥ वसुदः

Vasuda means granting wealth and prosperity.  Since Viṣṇu is an embodiment of virtues and auspiciousness, it is not wondrous that He gives wealth and prosperity.  Wherever virtues and auspiciousness prevail, all-round prosperity and happiness are bound to prevail.

Brahman is always compassionate.  Whatever he has, he gives.  Not only good things but also evil things arise from Him. That is why we see that evil doers do exist.  If they have not originated from the Brahman, His omnipresence will be under question.  He is not only the giver of prosperity, but also poverty.  Prosperity or poverty is decided by His own law, the law of karma, which is also known as the Law of the Lord. Karma is one’s own making.

270. Vasuḥ वसुः

Repetitive nāma-s 104 and 696.

Kaṭha Upaniṣad (II.ii.2) explains this nāma. It says, “vasurantarikṣasat वसुरन्तरिक्षसत्” where vasu means the supporter of all and antarikṣa means the atmosphere.  The Upaniṣad says that sun being present in the space between earth and heaven supports the earth. 

Sun, which is known to us is referred here as an example of the Brahman.  If sun does not shine, the galaxy will collapse leading to catastrophe.  Since we do not know the Brahman and He cannot be known through perception, Brahman is compared to the sun. We are aware that without sun, sustenance is not possible.

This saying of the Upaniṣad can be interpreted in yet another way.  Antarikṣa means space and the Brahman by being present in the space is all pervading, an affirmation of Brahman’s omnipresence.

271. Naikarūpaḥ नैकरूपः

This nāma is in confirmation of the previous nāma. Naika means manifold.  Brahman is present in all the beings and these beings are in different shapes and sizes. Previous nāma said that the Brahman is all pervading.  This nāma confirms His omnipresence, because He is present as the soul in all the beings.  Without Him being within, growth of a body is not possible, bet it a man or animal kingdom or plant kingdom. When a creation is to take place, causal body, subtle body and gross bodies are formed around Him, thereby creating a being.  He is the cause of all that exists and hence He is addressed as Naikarūpaḥ.  Bṛhadāraṇyaka Upaniṣad (II.ii.19) says, “He is many and infinite”.

272. Bṛhadrūpaḥ बृहद्रूपः

Bṛhat means vast or abundant.  This nāma refers to His ten avatars, popularly known as daśāvatāra. His incarnations are countless. Kaṭha Upaniṣad says that He is bigger than the biggest and smaller than the smallest.  This nāma says that He is the biggest.

273. Śipiviṣṭaḥ शिपिविष्टः

Śipiviṣṭa means the one who stands diffused by rays and generally applied to Brahmā, Viṣṇu and Śiva.  This interpretation appears to be more appropriate, as the Brahman alone is Self-illuminating.

Śipi refers to sacrificial cows also known as paśu and viṣṭa means contained in.  This means that Viṣṇu, as the Lord of all sacrifices pervades in every sacrificial object. 

Secretively Śipi refers to all the organs of a person who offers them as sacrificial oblations in the inner fire.  Sacrificing organs mean disconnecting the sensory organs from the materialistic world.  Evil thoughts enter into the mind when sensory organs are allowed to stray into the material world.  When these organs are offered as oblations, they are burnt and cannot send information from the external world. 

Yajur Veda (II.v.5.2) says, “viṣṇave śipiviṣṭāya” and this means offered to Viṣṇu.

274. Prakāśanaḥ प्रकाशनः

Though Brahman is described in so many terms, He is always prakāśa, the Self-illuminating light.  A miniscule part of this light can be seen in deep stages of meditation.  Because of this Light, everything else glows.

Kṛṣṇa says in Bhagavad Gītā (XIII.31) that the Self illuminates everything.

The best example for prakāśa is given in Kaṭha Upaniṣad. Please refer nāma 176.

GARUDA PURANA - THE WORLD OF YAMA

Garuḍa Purāṇa 12

Garuḍa Purāṇa now proceeds to explain how the subtle bodies of sinners are tortured by the messengers of Yama. On the eighteenth day from the date of death, the subtle body, dragged by the messengers of Yama reaches the kingdom of Yama. The subtle body (subtle body is often referred as soul.  Soul is the Brahman.  Soul is not put to any suffering.  None can hurt Soul. For the sake of convenience, the subtle body is called soul) on reaching the land of Yama is able to see other subtle bodies there.  Immediately, on reaching the kingdom of Yama, the subtle body is advised to take a rest.  A subtle body can remember its past actions, as the subtle body includes the impressions of the subconscious mind.  While taking rest, the subtle body thinks over its past actions.  It recollects how it was so attached to his spouse, wealth and other relatives.  It feels for having failed to spend at least a part of his wealth for the needy.  Messengers of Yama tell him that he alone is responsible for his pathetic state. 

The subtle body lives only on the piṇḍa-s offered by his sons every month.  Up to three fortnights, the subtle body is able to eat whatever is offered by his relatives in the earth.  The kingdom of Yama consists of several cities and each such city is ruled by different kings.  The subtle body has to pass through all these cities.  The subtle body survives only on the piṇḍa-s and water offered by his or her son every month. He is dragged by the messengers of Yama from one city to another city.  Only at the end of the sixth month, when the sixth month piṇḍa is offered, the subtle body is allowed to take rest.  While undergoing torture, the subtle body realizes and repents for all its mistakes.  It is said that unless a cow and its calf are gifted by his son, the subtle body finds very difficult to cross a river called Vaitraraṇī in the world of Yama.  The cow and calf should be gifted only to a Vedic scholar, who also pursues a virtuous life.  While crossing the river Vaitraraṇī, the subtle body realizes the need for benevolent deed when he was alive in the earth.  It also realizes its mistake for having not followed a true religious path.

The messengers of Yama treat the subtle body with anger.  They beat the subtle body for not carrying out any good deeds while he was alive.  Unable to bear the extreme pain and extremities of climate, the subtle body cries for help.  Messengers tell the body loudly that only his own good deeds can save him and that nobody will come to his rescue.  The subtle body curses its fate.  Fate is nothing but one’s net karma.  Finally, just before the end of one year, the subtle body reaches the place where Yama lives.  Yama is also known as the king of dharma-s.  He never fails from his duty and never punishes anyone without valid reasons. In the place of Yama, there are celestial musicians and heavenly nymphs.  There several subtle bodies live either in human or divine forms.  The place of Yama has thirteen main gates and each one of them is heavily guarded.  Within this place live eight Śravaṇa-s, sons of Lord Brahmā.  They have the ability to move at their own will.  They travel between the heaven, the earth and the hell.  They have the ability to know all the details of a person and their actions.  They also have the ability to know the thoughts of a person.  One seeing the subtle body of a person at the place of Yama, they report to Citragupta, Yama’s assistant who records a man’s good and bad deeds.  The net karma of a person at the end of his/her life cycle is determined by Citragupta.  When a person is alive, he or she should worship these Śravaṇa-s.  If they are worshipped, they make the process of death easier.

Further reading:  Even a person is alive, pleasure or pain is realised only through his mind.  Mind is a subtle component of a human body and distinguishes men from animals and birds.  A man has three types of bodies.  Gross body or the external body; the subtle body consisting of antaḥkaraṇa or the inner psychic organs; and the causal body comprising of tanmātra-s; and the Self is posited inside the causal body.  Self is the cause for all the three bodies.  At the time of death, the subtle and causal bodies with the Self still inside the causal body is pushed out of the gross body.  Garuḍa Purāṇa talks about the journey of the subtle body along with the causal body and the Self. The Self always remains as the Self and whatever the torture inflicted on the subtle body does not affect the Brahman within.  If the Brahman, often called as the Self or the Soul or soul is not there, even the subtle and causal bodies cannot exist. 

If one has good thoughts and performs good actions, he accumulates good karmic account.  On account of good karmic account, his subtle body does not undergo torture in the hands Yama’s messengers and on the contrary, they are treated with dignity and respect. When they are born again, they are born in a wealthy and religious family and enjoy the fruits of his actions in his previous life.  If he commits more sins, not only his subtle body undergoes untold miseries in the hands of the messengers of Yama, but also suffers physically during their next birth.    

The only remedy available is to think good and act without selfishness.  Thoughts are more powerful than actions.  A bad thought is capable of doing irreparable damage than bad actions.  Going by the narrations of Garuḍa Purāṇa, for good deeds both subtle body and gross body enjoy and for misdeeds, both the subtle body and the gross body suffer. 

VISHNU SAHASRANAMA 258 - 264

258. Viṣṇuḥ विष्णुः

Repetitive nāma-s 2 and 657.

Viṣṇu is the Sustainer of the universe.  Brahman’s different attributes are addressed through different names.  For example, creation is looked after by Brahmā, sustenance is looked after by Viṣṇu and death is looked after by Śiva.  Yajur Veda (VI.ii.9.2) says, “yajño vai viṣṇuḥ यज्ञो वै विष्णुः” which means yajña is Viṣṇu.  Yajña consists of fire oblations to appease gods and goddesses. There are many gods and goddesses, each representing different aspect of the Brahman.  Air is worshipped as god Vāyu, fire is worshipped as god Agni, etc.  Again, Yajur Veda says (VI.v.1.3), “Viṣṇu supported him” and He supports those who perform yajña-s.  Yajur Veda again (VI.ii.4.2) says, “The sacrifice went away from the gods in the form Viṣṇu and entered the earth.”  Viṣṇu receives the sacrifices made during yajña-s and sustain the universe.

Further reading on Pañca yajña-s: Pañca means five and yajña means act of worship and devotion that prevailed during Vedic period and offerings, oblations and sacrifice prevailing in post-Vedic literature. Yajña actually means sacrifice personified. 

There are two types of yajna-s, the one referred in Veda-s that has been heard or communicated from the beginning.  It is the sacred knowledge orally transmitted from generation to generation.  Rig Veda contains numerous references to rituals. Yajur Veda samhita on the other hand contains mantra-s that are to be recited at the rituals and prose passages explaining them, known as brāhmaṇā-s.  Brāhmaṇā passages guide to execute and preserve the intricacies of Vedic rituals.  The other type of yajña is referred in smṛti, the whole body of sacred tradition or what is remembered by human teachers in contradistinction to śruti. Smṛti includes the six Vedāṅga-s, the sūtra-s (both śrauta and gṛhya), the law-books of Manu, etc.

The five yajña-s referred in Veda-s are agntihotra, darśapūrṇamāsa, cāturmāsya, paśubandha and soma.  Soma ritual includes all the other four rituals and considered as the supreme among the five. 

The five yajña-s referred in smṛti-s are known as pañca mahā yajña-s.  They are Deva yajña (appeasing gods and goddesses), brahma yajña (the knower of Vedas), pitṛ yajña (for ancestors), bhūta yajna (animals, etc)  and nara or atithi yajña (nara means man and atithi means guest). Atithi is explained as a person who is entitled for hospitality).  Deva yajña is the worship to one’s kula devatā (the deity worshipped through lineage).  The study of Veda-s is the next.  Remembering our ancestors is the third.  This is performed on the anuual death days of ancestors.  The idea behind this yajña is not only to remember them, but also to remember and follow the family’s culture and values. Bhūta yajña means sharing with other living beings.  Feeding the hungry animals develops universal love.  The last one also known as manuṣya yajña (manuṣya means friendly to man), traditional hospitality extended to fellow beings. 

Pāñcarātra āgama-s prescribe five rituals for worshipping Viṣṇu.  Abhigamana (approaching Viṣṇu), upādāna (collecting pūja materials), ijya (the pūja worship), and svadhaya (repetition of Veda-s, verses-s, etc).  Viṣṇu is often praised with gadya (prose, composition not metrical yet framed in accordance with harmony, elaborate prose composition).

Chāndogya Upaniṣad (V.4 to 9) talks about five types of oblations that cause the birth of man.  They are offered by gods as oblations.  First gods offered water as oblation from which appeared Soma (moon). They offered Soma as the second oblation from which appeared rain.  They offered water as third oblation and there appeared food. They offered food as the fourth oblation and there appeared fluids of procreation.  They offered fluids of procreation as the fifth oblation and there appeared foetus.

259. Vṛṣaparvā वृषपर्वा

The word vṛṣa is continuously used from nāma 256 to 260. Vṛṣa generally means the best among the bests. However, the meaning differs depending on the context. Here parvan means steps and vṛṣa means justice personified.  One has to put his steps forward towards dharma.  Brahman is an embodiment of dharma and if one gradually follows the principles of dharma, he transforms himself as an embodiment of dharma and becomes fit for liberation. 

To explain this further, union can take place between the two or more of the same categories.  For example, river unites with the ocean.  The water in the river remains the same even after merging into the sea.  In order to merge with the Brahman, one has to attain the same qualities as that of the Brahman.  Then only the liberation and the subsequent merger can take place. Merger with the Brahman does not mean the bodily merger, but has to happen in the arena of the mind.  Unless the mind is totally purified, liberation cannot take place.  Only liberation leads to the merger with the Brahman.

260. Vṛṣodaraḥ वृषोदरः

Vṛṣodara literally means bull bellied. But this nāma says that He holds the entire universe in his abdomen at the time of annihilation.  It is believed that the entire universe enters through the mouth of the Brahman at the time of annihilation.  As the Brahman, He not only creates, sustains and dissolves but also annihilates and recreates.  These are the five acts of Brahman. Contextually this explanation holds good as the subsequent nāma-s talk about re-creation.

There is difference between religious believes and spirituality. Spirituality does not endorse any types of rituals.  Spirituality advocates that the Brahman is to be realised only within.  This is based on the fact that the soul within is the Brahman and hence the individual soul is called the Self.  Spiritually speaking, annihilation means the destruction of attachment and bondage.  When attachment to material world is annihilated, one realizes the Self within.  Religious believes form the foundation for spirituality.  Transformation from being religious to being spiritual happens when the devotion to the Brahman transforms into love for Him.

261. Vardhanaḥ वर्धनः

Vardhana means increasing, growing, etc.  He nourishes all the beings of the universe.  As far as the Brahman is concerned, He does not differentiate amongst the beings. But, the liberation is possible only in the human birth, as the liberation has to happen only through the mind.  But, many fail to utilise the opportunity of having born as humans, by getting addicted to materialistic life.  Getting engrossed in materialistic life does not purify the mind and on the contrary, it corrupts the mind by causing lasting impressions.  As long as the impressions remain in the mind, mind does not get purified.

262. Vardhamānaḥ वर्धमानः

This nāma says that He multiplies and grows.  This nāma affirms the fact that Brahman remains as the soul in all the beings.  When the living beings grow, Brahman also grows.  This is only a hypothetical interpretation, because Brahman never grows or modifies.  He always remains the same.  When the universe expands, there is bound to be increase in the number of beings. Without the presence of the Self (soul), no organism can live. 

263. Viviktaḥ विविक्तः

In spite of His multifarious activities, He remains alone.  No one can reach anywhere near the sun and the Brahman being several times more powerful than the sun and obviously no body can go anywhere near him. 

Because of the fact that He remains unique, we are searching Him.  If He is one among the many, there is no necessity for us to find Him.  Scriptures say that He is omnipresent, omnipotent and omniscient.  He cannot be seen and can only be realized. 

264. Śrutisāgaraḥ श्रुतिसागरः

Śruti means Vedas.  Literal meaning of Śruti is hearing and listening.  In ancient times, the verses of the Vedas have been heard by sages and saints as cosmic sound, during their trances.  Cosmic sound cannot be heard without entering into trance.  The commune with the Brahman is established only during a perfect trance.  Vedas originated through such trances of sages and saints and taught to their disciples only orally.  Sages resorted to verbal teaching because, in Vedas, pronunciation is very important.

Such Vedas lead to the Brahman, who is referred in this nāma as sāgara, meaning ocean.  Like rivers, all the beings ultimately dissolve into the Brahman.  Hence Viṣṇu is worshipped as Śrutisāgara in this nāma. Vedas lead to the Brahman.  

GARUDA PURANA - RITUALS AFTER DEATH

Garuḍa Purāṇa 11

Garuḍa asks the Lord to explain Yama’s kingdom.  The Lord not only begins to describe Yama’s kingdom, but also begins to describe the procedure to be followed immediately after death.

The distance between the earth and Yama’s world is 1,032,000 Kilometers (approximately 641,255 miles. (Distance between the earth and the moon is 384,000 KMs and the distance between the earth and the sun is 149,598,000 KMs).  Due to the effect of karma, a man falls sick causing his death.  The mode of one’s death also depends upon one’s karma. When a man is dead, his body should be kept on the ground after purificatory rituals discussed earlier.  Śālagrāma (sacred stone) should be placed near the body.  Tulasī leaves (basil) should be placed in both the hands of the body and also on its neck. Pieces of gold should also be kept in the nine apertures of the body.  The body should be covered with two sheets of clothing.  The body should be carried through the back door.  Sons and other relatives should carry the body on their shoulders. While placing the body on the pyre, head should be facing north.  His son should perform ceremonies facing the eastern side.    

When the subtle body is leaving the gross body, which is known as death, the messengers of Yama arrive on the scene. When the subtle body finally comes out of the gross body, causing death of the gross body, the subtle body is still able to see the entire universe.  The departed soul could see the messengers of Yama and the attendants of Lord Viṣṇu. This means that the soul can  see both good and bad and the departed soul begins its journey according to its karma.  A subtle body which has a bad karmic account feels for its sins at this stage.    

A soul has to travel the entire distance to reach the world of Yama.  The path becomes rough for the sinners and the path becomes comfortable for virtuous. Lord begins to describe Yama.  He has four arms holding a conch, a discus, a bow and a staff.  He treats the virtuous with respect and sinners with rudeness. He hits the sinners with iron rod and club.  He sits on a buffalo (Yama is called mahiṣa vāhana; mahiṣa means buffalo and vāhana means vehicle).  His body appears dreadful to sinners and radiant to virtuous. The soul is in the size of one’s thumb (it means the subtle body. Soul and the subtle body always travel together.  The subtle body is pushed out of the gross body by air.  The subtle body cries out when it comes out of the gross body). 

It is said that one should not boast of his body as it is liable to death and decay. The purpose of acquiring wealth is charity; purpose of speech is to say the truth; purpose of a body is spirituality. The subtle bodies of those who do not follow the virtuous path are tortured by the messengers of Yama on the way to Yama’s place.  

The Lord proceeds to explain the purpose of six piṇḍa-s. The first one is offered at the doorway where the departed soul is called as pāntha (pāntha means wandering).  The piṇḍa offered here satisfies those deities that dwell at the entrance door.  (It is believed that some deities reside at the main entrance door of a house.  It is always ideal to offer incense sticks at the entrance door.  A conch with anti clock wise lines tied on a yellow cloth above the main door frame is said to ward off evil spirits entering through the main door). In the courtyard of the building lives Khecara, a gandharva.  Third piṇḍa should be offered to Bhūta at the resting place.  Bhūta is considered as one of the demigods. Fourth piṇḍa is offered to piśāca-s (piśāca is said to be a flesh eating demon), rākṣasa-s (rākṣasa means an evil demon) and yakṣa-s (yakṣa means a supernatural being and said to be the attendants of Kubera). These three said to preserve the sanctity of the dead body till it is completely burnt. The fifth piṇḍa is offered at the side of the pyre where the dead body is placed. The dead body is now known as preta.  Because of these five piṇḍa-s, the preta attains purity to be placed on the fire.  Fire is considered as very sacred.  Vedas worship Agni (fire) more than any other gods.  By satisfying the above referred non-human characters, preta attains purity to offer it to the fire.  

The funeral pyre should be lit from the eastern side.  Once the body is completely burnt, the remains of the bones are collected and during this time the sixth piṇḍa is offered.  The ashes are then immersed in sea or river.  At the southern part of the house, a pit is made and for the next ten days, piṇḍa-s are offered here daily, along with milk and water. There is no specific mantra or any specific rites while offering these piṇḍa-s.  The piṇḍa offered during the ten day period is divided into four parts.  Two parts build up a new body for the dead.  The third part goes to Yama’s servants and the fourth is consumed by the preta.  The subtle body gets a proper shape in three days and three nights and on the tenth day, the subtle body develops hunger.  Irrespective of other offerings made to the preta (the subtle body of the dead is always called preta), it gets satisfied only by offering flesh (normally, a piece of banana is offered instead of flesh).  During eleventh day and twelfth day ceremonies, the preta eats as much as possible.  On the thirteenth day, the soul’s journey begins to the world of Yama dragged by the servants of Yama.  During it journey, the soul regrets for every evil action it had done during the past birth. 

Further reading:  Soul is nothing but the Brahman Himself.  Sins committed by a person do not affect the Soul within.  The suffering is only to the gross body when life exists in a body and to the subtle body, when the subtle body leaves the gross body at the time of death.  Depending upon one’s karma, the subtle body also undergoes sufferings and pains or happiness and pleasures.  One’s karmic account is embedded in his subtle body.  Apart from karmic embedment, subtle body also has the impressions of his subconscious mind.  Karma affects, both the subtle body and the gross body independently.  Subtle body undergoes pains or pleasures in the hell or heaven as the case may be and the gross body undergoes pains or pleasures in the earth.  For s single evil action, there are two types of sufferings, one for the subtle body and another for the gross body.  When the gross body suffers, the subtle body within does not suffer. Based on these believes, it is said that thoughts are more powerful than actions.  Impressions of thoughts get embedded in the subconscious mind, which always goes along with the subtle body and has the capacity to manifest in subsequent births.    

For further details on the types of bodies, use search in manblunder at the top of this site. 

VISHNU SAHASRANAMA 249 - 257

249. Viśiṣṭaḥ विशिष्टः

Viśiṣṭa means preeminence. Brahman excels in everything.  Everything originates from the Brahman alone.  Unless one is personified with something, it cannot be given to others.  This way, Brahman is the personification of everything.  The creation and sustenance of the universe happens out of the energies of the Brahman. 

Nārāyaṇa Sūktam (verse 2) explains this by saying “viśvataḥ paramaṁ nityaṁ” which means ‘higher than the world and endless’. The quality of the Brahman is endless, irrespective of the fact that the entire universe is being nourished by the Brahman without any modification happening in Him.  This nāma reaffirms the supremacy of the Brahman.

250. Śiṣṭakṛt शिष्टकृत्

This is an extension of the previous nāma. Because of the pre-eminence of the Brahman, He is in a position to command. Śiṣṭa means command.  His commands become precepts, as He is a disciplinarian (Śiṣṭa also means disciplined).  Upaniṣad-s say that everyone acts, fearing the wrath of the Brahman.

251. Śuciḥ शुचिः

Repetitive nāma 155, where He was adored as the purifier.  The present nāma says He is glowing.  Brahman alone is Self-illuminating and every other thing derives light only from Him. Kaṭha Upaniṣad (II.ii.15) says, “In the presence of the Brahman, the sun does not shine, nor do the moon and stars, nor does lightning, let alone this fire. When Brahman shines, everything else follows and by Its light all these are lighted.”

That is why Brahman is addressed as Prakāśa, which means Self-illuminating.

252. Siddhārthaḥ सिद्धार्थः

Siddhārtha means the one who has accomplished an aim.  Like freewill, there is a concept called Divine will.  Divine will is the will of the Brahman to create and sustain that remain uninfluenced by any factors.  He cannot even be attained by devotion alone.  One’s karmic account should permit to attain Him.  Only good thoughts and actions cause good karmic account.  Even good karmic account does not give liberation.  Only the total surrender to Him alone gives liberation, when the karmic account becomes zero.  This nāma says that the aspiration of the Brahman is to offer liberation to everyone.  Since men are bound by their own actions, they are unable to attain liberation. 

253. Siddhasaṅkalpaḥ सिद्धसङ्कल्पः

Because He is omnipotent, He is able to fulfil all His resolutions. Why the Brahman alone is able to fulfil all His resolutions? Chāndogya Upaniṣad (VIII.vii.1) answers this, “He is free from sin, free from old age, free from death, free from sorrow, free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth.” Taittirīya Upaniṣad says ‘satyam’ (truth) is Brahman.  Because He is committed to Truth, He is able to accomplish all His resolutions.  His only resolution is to offer liberation to those who seek liberation.  There are two kinds of people.  First kind of people seeks liberation and in order to attain liberation, they are willing to forego their material comforts.  The second kind of people is not interested in liberation and pursues materialistic life.  Unless liberation is pursued, it cannot be attained. He resolves to offer liberation to those who seek liberation in the prescribed manner.

254. Siddhidaḥ सिद्धिदः

He is the giver siddhi.  Siddhi in this context refers to emancipation and not superhuman powers. Brahman does not give superhuman powers.  They are attained by tough meditations.  This nāma is to be read with few of the previous nāma-s, which talk about the Supremacy of the Brahman. He gives liberation or siddhi, provided one seeks liberation properly, as discussed in the previous nāma. Liberation is not attained through religious practices, but by constantly staying connected with Him.  One’s consciousness should always be fixed with Him.  The penultimate state to liberation is the state of jīvanmukta.  Jīvanmukta means, getting liberated during one’s life time.  He continues to live in a liberated state till his body dies. 

The nāma says that He alone is capable of offering liberation.

255. Siddhisādhanaḥ सिद्धिसाधनः

He guides well all those who seek liberation.  Sādhana in this context means perfection or perfect practice.  Libration can be attained only through perfect practice. Both mental and physical training is necessary to attain liberation.   When He pervades in one’s mind, He makes to him to seek the right spiritual path that culminates in liberation.  This nāma says that He shapes and finetunes a true seeker to attain liberation. 

Brahman is ever ready to offer liberation.  At the same time, He has also unleashed His power of concealment and projection that is deceptive in nature called as māyā. Māyā is testing tool in the hands of the Brahman to offer liberation.  If one is able to transcend māyā, the illusionary aspect of the Divine, he becomes a perfect person to attain liberation.  Liberation is not a miracle, but a gradual process happens over a period of long time.

256. Vṛṣāhī वृषाही

He is an embodiment of dharma.  Vṛṣa among several other meanings, also include virtuous act.  Viṣṇu is the upholder of dharma and this nāma highlights this aspect of the Brahman. Brahman is always virtuous and all virtues originate from Him.  Vṛṣa also means anything that is mot excellent of its kind. 

Many times, there will be a combination of dualism and non-dualism in scriptures and Viṣṇu Sahasranāma is not an exception.  Such combination arises when the author develops intent love for Him, leading to frequent trances.  During such trances, the author does not know what he writes. The author’s love for Him overtakes the logic behind such narrations.  This nāma is one among them. 

257. Vṛṣabhaḥ वृषभः

Vṛṣabha means the One who showers bounties. When He is properly approached, He gives whatever is prayed for.  As discussed earlier, people pray for two things.  One is the material prosperity.  They are ignorant and afflicted with bondage and attachment.  The other class is spiritual seekers.  They seek only liberation and are willing to sacrifice material prosperity.  Material life and spiritual life cannot co-exist in a person.  The choice is to be made by the individuals. 

Prayers are not answered that easily, unless one’s devotion transforms into love for Him.  Devotion defers from love.  In devotion, He is worshipped keeping Him on a pedestal, as a result of which His closeness is not ensured. Whereas in love, one lives with Him and there is no distance between the devotee and the Brahman, as they become one.