VISHNU SAHASRANAMA 298 -304

298. Kāmapradaḥ कामप्रदः

Kāma means desire and prada means bestowing. He fulfills the desires of His devotees. His devotees will not never seek material prosperity.  Their desire is to reach His paramapada, His lotus feet.  Paramapada means the highest place, the lotus feet of Viṣṇu.

Rig Veda (I.22.20) says, “tad viṣṇoḥ paramaṁ padaṁ sadā paṣyanti sūrayaḥ तद् विष्णोः परमं पदं सदा पश्यन्ति सूरयः” This verse explains the status of true devotees “The wise and true seekers realise Viṣṇu within their own self. They see Him vividly as their eye ranges over the sky.”

299. Prabhuḥ प्रभुः

He is the Master of the universe.  The world Master is used here to elucidate His three acts, creation, sustenance and dissolution.  Dissolution means death of a gross body.  After death, the subtle body has two options before it.  One is to transmigrate and the other one is to get absolved unto Him, not to be born again.  This is called liberation, desired by His devotees as discussed in the previous nāma.

300. Yugādikṛt युगादिकृत्

Yuga means aeons. Four yuga-s make one catur (चतुर् - four) yuga comprising of 4,320,000 years. This nāma subtly conveys the other two acts of the Brahman – tirodhāna and anugraha. Tirodhāna means annihilation and anugraha means recreation.  Brahman annihilates the universe at the end of every yuga and recreates the universe again out of compassion. 

It can also be said that He is beyond time, as He is eternal. The difference between the Divine and others is the time factor. Except Brahman everybody is bound by time such as birth, growth, death and rebirth and the cycle continues.  Ignorant beings are bound by time and space because of ego. The only option available to us to avoid transmigration is surrender. When one consciously surrenders to God, his ego is automatically gets dissolved.

301.  Yugāvartaḥ युगावर्तः

Āvarta means turning around.  He is the cause for time factor.  The previous nāma-s are based on this fact.  Brahman is the cause for everything and the effect is the universe. When the entire effect is withdrawn by the Brahman, it is annihilation.  Annihilation is followed by re-creation.  Seconds, minutes, hours, days, weeks, months, years, yuga-s are different components of time.  Though He is the cause for time, He is beyond time as Brahman is beyond any changes. Time factor applies to those who transmigrate.

302. Naikamāyaḥ नैकमायः

It is naika + māya.  Naika means numerous and māya means creating illusion.  Māyā is the act of Brahman Himself. Brahman is full of inexplicable and inexhaustible energy. Inexplicable because, Brahman just cannot be explained, as He is way beyond normal human consciousness. He is inexhaustible because irrespective of drawing His energy for creation, sustenance and dissolution of the universe, potency of His energy always remains the same. The significant part of his energy is known as His illusionary aspect, which is often referred as māyā.  Through this illusionary power, he throws a veil around Him, so that, His true nature is hidden.  What is not seen is His Reality and what is seen through His illusionary aspect is the worldly existence. His power of māyā is His very own undifferentiated power.

Śvetāśvatara Upaniṣad (IV.10) explains māyā. It says, “māyāṁ tu prakṛtiṁ vidyānmāyinaṁ ca maheśvaram मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम्” The meaning is ‘know prakṛti to be māyā and know Maheśvara (Brahman) to be the Lord māyā.’

303. Mahāśanaḥ महाशनः

This nāma refers to cosmic deluge.  At the time of annihilation, the entire universe is swallowed by the Brahman. Literally this nāma means voracious eater. He eats the entire universe at the time of cosmic deluge, His very own act.

Brahma Sūtra (I.ii.9) says, “The eater (Brahman) on account of the appropriation of all that moves does not move”.

304. Adṛśyaḥ अदृश्यः

He is invisible because He is imperceptible. He cannot be seen through biological eyes. He can be realized as pure consciousness. Bṛhadāraṇyaka Upaniṣad (III.iv.2) says, “You cannot see that is the witness of vision.”  Vision is an act involving objects.  But it does reveal the inner Self that pervades it.  He can still be realized only through meditation.  He is in the form of Supreme knowledge that is beyond comprehension.  One needs to have knowledge to realize Him.

GARUDA PURANA - SAPINDIKARANA

Garuḍa Purāṇa 16

There is a ritual called sapiṇḍīkaraṇa performed on the twelfth day from the date of death. Originally, this was performed along with the first year ceremonial rites. Nowadays it has become part of funeral rites.  By performing this rite, the preta body of the dead enters the world of ancestors known as pitṛloka. The subtle body of the dead is called preta till sapiṇḍīkaraṇa is performed.  Till sapiṇḍīkaraṇa is performed, no auspicious functions should be held in the family of the deceased. Garuḍa Purāṇa says that sapiṇḍīkaraṇa can be performed on the twelfth day.  If this is not possible, it can be performed at the end of 45^th day or six months or at the end of one year. During the first year after death, sixteen śrāddha-s (ceremonies performed in honour of the dead) are to be performed.  If these sixteen śrāddha-s along with sapiṇḍīkaraṇa are performed, preta body of the dead loses its identity and becomes a pitṛ or ancestor.  Till then, the subtle body continues to suffer and some of them become ghosts.  Sixteen śrāddha-s are –1. at the place of death, 2. at halfway to the cremation ground, 3. at the pyre, 4. in the hand of corpse, 5. to the spirits living in the cremation ground, 6. at the time of collecting ashes and 7 – 16. during the first ten days after death.  There is another method to reckon this. Twelve monthly ceremonies and four ceremonies one at the end of 45 days, 90 days, 180 days and 360 days.  Sapiṇḍīkaraṇa can be performed only by the son. If the deceased has no son, it can be performed by his wife, brothers, brother’s son or other close relatives. For a woman, only her son, husband or husband’s brother alone can perform sapiṇḍīkaraṇa.   After performing sapiṇḍīkaraṇa, nāndī śrāddha should be performed. Nāndī śrāddha is a ceremony performed to seek the blessings of ancestors while performing any auspicious ceremonies such as marriage.  After performing sapiṇḍīkaraṇa, no further individual rite should be performed.  In case individual rites are performed after sapiṇḍīkaraṇa, sapiṇḍīkaraṇa is to be performed again. If sapiṇḍīkaraṇa is performed, the dead becomes a pitṛ or ancestor and ceremonial rites should be performed for three generations – the dead, his father and his grandfather.  If individual śrāddha-s are performed after sapiṇḍīkaraṇa, the performer tortures the subtle body of the dead.  Sapiṇḍīkaraṇa should not be performed if the deceased’s father is alive and in the case of a woman, if her husband is alive.

It is said that if śrāddha-s are not performed for a departed soul, its subtle body becomes a ghost.  If it attains ghost hood, it cannot reach the world of ancestors. Apart from non-performance of śrāddha rites, one can become ghost if he steals from women, children and temples.  Those who steal conch shells also become ghosts.  The only way to get rid of ghost hood is to perform Nārāyaṇa bali. Bali means offering oblations. This rite purifies the preta body of the dead.  Only preta body is capable of becoming a ghost.

There is reference to a remedy to eradicate repeated obstacles or sufferings to a person.  One has to make a jar, preferably in gold and fill it up with milk or ghee.  After worshipping Brahmā, Viṣṇu and Śiva and the eight cardinal deities, the jar is to be gifted to a knower of Vedas.  If this ritual is performed, all the obstacles are removed. 

GARUDA PURANA - PREMATURE DEATH

Garuḍa Purāṇa 15

Garuḍa Purāṇa proceeds to discuss the reasons for the subtle bodies to become ghosts. Because of the sins committed in previous births, men become ghosts after death.  The sins that cause ghosthood are desecrating wells, tanks, lakes, parks, temples, water bodies, trees and any such holy and natural places.  Those persons who commit these sins always remain as ghosts without any relief.  Persons who have committed the above sins are killed by cāṇḍāla-s (cāṇḍāla – a person who commits only sinful acts and hence considered as the worst among men), serpents, animals, death in water, lightning and all such unnatural deaths cause ghosthood.  Habitual sinners are made to commit suicides, or burnt alive, or death occurs due to incurable ailments, death at the hands of thieves or any other unnatural means of death. Those who do not perform proper sacrificial rites for ancestors also become ghosts.  Those who shirk their duties of taking care of his parents, spouse, children, sons-in-law and daughters-in-law attain ghosthood. Cheating one’s brother, murdering knowers of Vedas, slaughtering cows, consuming intoxicating liquor also become ghosts after death. The one who deviates from family and cultural traditions also become a ghost.

Ghosts feel the hunger and thirst, but these cannot be satiated.  They cannot speak and are unconscious. They live in the places that are unclean.  They haunt those who keep their bodies unclean. They also haunt those places where mantras are not recited and where religious rites are not performed.

For driving away the ghosts, one should take a bath either at his home or in holy places and offer water oblations to a deity at the root of a fig (pipul) tree. One has also to give black pepper as a gift, perform religious worships, including fire oblations. At the end of these rituals, gifts should be offered to Vedic pandits. A discourse about the Lord should be made.  At the end of all these rituals, ghosts leave the place for good.  

Garuḍa then asks the Lord certain interesting questions that are relevant even today. The questions are: 1. Though śāstra-s say that no pious person dies a premature death, still pious men die at young age. Why? 2. Vedic scholars and great kings also have the premature death. Why? 3. Though Vedas say that a man lives for 100 years, almost everyone dies well before 100 years.  Why?

Lord Viṣṇu begins His reply to Garuḍa.  A man’s full life is 100 years.  Vedas are right.  However, it is due to the accumulated sins of a person, his life span is cut short. Not studying Vedas, not following the Scriptural dictums, laziness and consequent non-performance of one’s prescribed duties, eating food in all the houses they visit (as per śāstra-s, one can take food only if cooked by his wife, mother or his own cooking), meddling with others spouses, etc. cause premature deaths.  Forsaking religious practices also cause sins and as a result, his life span is reduced.    

{According to Rig Veda, full life span of a human is 100 years.  It says (VII.66.16), 

“tac cakṣur devahitaṁ śukramuccarat |

paśyema śaradaḥ śataṁ jīvema śaradaḥ śatam ||

 तच् चक्षुर् देवहितं शुक्रमुच्चरत्।

पश्येम शरदः शतं जीवेम शरदः शतम्॥ 

Meaning of this verse is:  That God-ordained bight eye of the universe rises: may we behold it for a full hundred autumns and may we live a hundred autumns.}

Sins are described as three fold.  Sins begin to unfold in a person only if he is born as a human being. When he is deposited in a human womb, after having existed as birds, animals, etc., he recollects all his past actions and repents for his sinful actions. Once he is born, he again forgets all his past actions.  The moment he is born, his soul is engulfed by ignorance. His physical growth now begins.  He begins to suffer at different stages of his life, depending upon the velocity of his sins.  If he had committed serious crimes in his previous life, he dies after his fifth year.  Both his good deeds and bad deeds decide the quality of his life.    

If one dies as a child of less than five years, he should be buried.  His relatives should distribute milk to the children in the neighborhood to appease his soul.  If the child is above five years, all the prescribed rituals should be performed including consuming his mortal remains to the fire. 

VISHNU SAHASRANAMA 290 - 297

290. Bhūta-bhavya-bhavan-nāthaḥ भूत-भव्य-भवन्-नाथः

He is the Lord of past, present and future. Brahman alone exists at all times without any modifications.  During annihilation, when all the beings are absorbed into Him, He does not change.  Even at the time of re-creation, He does not change.  He is eternal any is beyond any time factors. This nāma reaffirms the omnipresence of the Brahman. Nātha means Lord.  In all the three factors of time, past, present and future, He remains as Supreme.

Kaṭha Upaniṣad (II.i.13) says, “īśāno bhūtabhavyasya ईशानो भूतभव्यस्य” which means He is the Lord of past and future (present is implied).

Nāma 4 is Bhūta-bhavya-bhavatprabuḥ, which conveys the same meaning.

291. Pavanaḥ पवनः  

Pavana means purifier.  It also refers to wind.  It can be said that being present in the form of air, He cleanses the physical world.  If wind does not blow, purification cannot happen. Kṛṣṇa says, “Among purifiers, I am the wind” in Bhagavad Gītā (XIII.31).

292. Pāvanaḥ पावनः

Repetitive nāma 811.

Pāvana means the act of purification. This nāma can be explained in two ways.  One, as Brahman, He is the cause for wind, which has purification qualities.  Hence He is addressed as the purificator. Two, He uses wind only as a tool to purify.  In fact, without wind, He can purify and when He directly purifies, He purifies the minds of His devotees paving for their liberation, if not in this birth, at least in future births.  Without purification of mind, surrender unto to Him and consequent liberation is not possible. 

293. Analaḥ अनलः

Anala means fire or the god of fire, Agni.  Fire is the life sustaining element.  Life sustaining force kuṇḍalinī is sustained by the inner fire.  Power of digestion is caused by fire. Without fire, life cannot be sustained.  Viṣṇu sustains the universe using fire as a tool or He Himself acts as fire and sustains the universe.

Brahman does not need any tools such as air, fire, etc to sustain the universe.  It is only the system of hierarchy that is being set as an example for others to follow.  The top most person of an organization can act independently.  Still he goes through the hierarchy to implement his decisions.  Though Brahman is the Supreme, He has appointed gods and goddesses to take care of different acts to sustain the universe.  He can be directly approached only by His devotees.

These two nāma-s adore His act of cleansing and sustenance.

294. Kāmahā कामहा

He is in the form of desire. This nāma can be interpreted in two ways.  Considering kāma to mean general desire in all the beings, then this nāma says that He is the cause for all the desires. Desire as such is not a bad quality.  Bur desire beyond permissible limits as prescribed in Scriptures lead to demonic qualities.  Kṛṣṇa distinguishes this in Bhagavad Gītā (VII.13) where He says, “Arjuna, of the mighty, I am the mightiest, free from passion and desire”.  If a mighty king has desire to acquire kingdoms be winning over other kings which is beyond his capacities and capabilities, he ends up in losing his existing kingdom also, if he is defeated in the battle.  Desire as such is not bad, but desire beyond one’s capacity is bad and leads to destruction. 

Kāma also means sexual desire.  Again marital relationship is not a sin as per dharma śāstra-s. If one does not enter into marital life, procreation is not possible.  Procreation is considered as one of the important aspects of dharma śāstra-s, which go to the extent in saying that if one does not have a son to do last rites, the deceased goes to hell. 

It should be understood that desire as such is not bad, but desire beyond a limit is bad.  This nāma says that He is in the form of desire, which is not demonic in nature.  He is also the cause for desires in demons, but contextually, this aspect is not discussed here.  A person of Bhīṣma’s stature, in his death bed is not going to talk about desires in demons. 

295. Kāmakṛt कामकृत्

This is an extension of the previous nāma.  This nāma says that He fulfils the reasonable desires of His devotees.  A question may arise why He fulfils the desires of His devotees alone.  His devotees will not ask for material prosperities.  Their desire will be only for liberation and not anything else.

Assuming that His devotees ask for material prosperities, He also considers them favourably as their prayers will be well within the frame work of dharma śāstra-s.  If one does not follow dharma śāstra-s, then he is not a devotee.

296. Kāntaḥ कान्तः

Repetitive nāma 654.

He is desired by His devotees. Kānta means desired.  His devotees know that He is the eternal bliss or ānanda. 

297. Kāmaḥ कामः

He is the object of desire and love, as discussed in the previous nāma-s. Since He is the embodiment of love, He is desired by His devotees. Those who know His qualities know Him as an embodiment of Love.  It is not the materialistic love.  Materialistic love is associated with wealth and prosperity that are impermanent in nature. The divine love is different, which is full of compassion, concern and kindliness for others.  There is no selfish interest involved in divine love.  The closest comparison to the divine love is the love of a mother for her children. 

This nāma talks about desire for entering into the state of eternal bliss and final liberation.  

GARUDA PURANA - RELEASING GHOSTS

Garuḍa Purāṇa 14

If one has committed innumerable sins, after his death his preta body does not transform into an airy body.  Pretas get released from Yama’s kingdom and enter the earth as ghosts.  A list of sins is enumerated is said to cause preta bodies.  They are stealing, indulgence in adultery, betrayal, etc.  The pretas suffer from hunger and thirst that cannot be satiated as they cannot eat through their mouth (Elsewhere it is said that ancestors who continue to remain as subtle bodies can smell the roasting of sesame seeds.  They make all out attempts to seize the piṇḍa-s offered to other ancestors, though they cannot eat. They come back to the home where they lived and watch their kin. Since their kin cannot notice them (as they do not have any visible bodies), they get angry with their kin and even attempt to kill them (not directly but indirectly).  They also cause diseases in their family (It should be understood that attachment is only for the gross body.  When they were alive, they would have felt sad if their kin are affected by disease and when they are dead, even though they know the repercussions, still they cause the diseases).

These pretas become ghosts and cause serious afflictions to his family members.  However, the ghosts are incapable casting their spell when one worships Rudra, or regular worshippers of other gods and goddesses, who follow the path of dharma, shares food with guests and those who always speak the truth.  Pretas can cause the following miseries. Childlessness to couples, death of children at young age, loss of wealth, unexpected sufferings, tension at home, damage to crop, causing disrepute,  loss of properties due to fire or floods, incurable disease, abortions, etc. and the list is quite long. In general, ghosts can cause any damage that is not enumerated here. They are said to be responsible for accidental deaths.  

If one comes to know about the existence of ghosts, he has to perform remedial measures to pacify the ghost and release the ghost from its preta-hood.  Symptoms of presence of the ghosts are also explained.  Appearance of holy plants, mango tree with fruits, a knower of Vedas, a bull or his own image in dreams signify the presence of ghosts. In spite of his best efforts, one is not able to complete his pilgrimage it also signifies the presence of ghosts.  The ghosts become harmful if funeral rites are not performed as prescribed.

Once, rituals to get alleviate the ghost-hood are properly performed, ghost will be permanently satisfied and leave the place after blessing its kin.  Even the most dreadful ghosts go to the place of Yama and after undergoing necessary punishments, are born again. Even if there are no symptoms like dreams, etc., and if one continues to suffer due to unknown reasons, propitiating rites to Lord Viṣṇu should be performed.  If japa, homa and gifts are done properly, one will be able to get rid of his miseries caused by unknown ghosts.  

There are other methods of alleviating the ghosts.  Repeated recital of Gāyatri mantra, performance of Nārāyaṇa bali and vṛṣotsarga (release of bull discussed in earlier chapters) are the rites that are to be performed to release a ghost from its preta-hood. 

Further reading: There are modern theories that confirm the presence of ghosts.  Ghosts are said to be mono dimensional in nature and generally appear exactly at a particular time in the night.  It is said that not all the ghosts are harmful.  Many ghosts have come into existence due to sudden accidents, and they are, by and large, remain un-harmful.  Ghosts can be released if one is conversant with kuṇḍalini meditation. They can, by keeping their attention on the third eye visualize the release of ghosts.  Lavender is said to be the best remedy to eliminate all evil spirits.  A drop of lavender oil mixed with water can be kept in a corner of a house.  More often than not, one’s unfounded fear is the cause for illusionary appearance of ghosts. Total surrender to God, performing charity within his means, respect to parents when they are alive, not hurting anyone either with words or with strength, leading a pious life, helping others in times of need are the qualities that can ward off evil effects of all the ghosts put together.  Unfounded fear begins to torment a person only if he had done any misdeeds.  As long as one is living a virtuous life, nothing can harm him, as God personally takes care of him and protects him all the time.    

VISHNU SAHASRANAMA 283 - 289

283. Amṛtāmśūdbhavāḥ अमृताम्शूद्भवाः

Amṛtāṃśu means the moon and udbhava means origin.  This nāma says that He is the cause for the origin of the moon.  It is said that moon is the first one that has appeared while churning the ocean of milk.

He is the creator of the moon is the gross meaning.  He creates moon like any other creation.  Moon is said to be the mother of earth and nourishes the earth like her child. Moon represents innumerable things such as mind, herbs, love, etc.  Moon always represents finer things of life.

By saying that He is the creator of the moon, this nāma conveys that He is the cause for finer things of life.

284. Bhānuḥ भानुः

Brahman alone is Self illuminating.  Everything else can shine, only if the Brahman shines.  Since this nāma comes immediately after talking about the creation of the moon, it can also be said that He is the cause for providing illumination to the luminaries, including the moon.

Bhānu also refers to the sun. Even the sun gets its illumination only from the Self illuminating Self.  Brahman reveals Himself only through His own lustre, says Bṛhadāraṇyaka Upaniṣad (IV.iv.9).  Kaṭha Upaniṣad (II.ii.15) also endorses this view. The materialistic world is visible only because of His illumination.

285. Śaśabinduḥ शशबिन्दुः

Śaśabindu refers to the black area of the moon appearing like a rabbit, which is visible from earth. This is an indirect reference to the moon again. 

Different of energies of the Brahman are projected as different gods and are worshipped.  Though all the energies are important, nāma-s 281 to 285 worship His Self illumining aspect.  Brahman cannot be realised through any other means except by His effulgence.  His Self effulgence is the cause for all His energies.  For example, sun is worshipped as the light energy.  The sun does not have its own light and it derives its light from the Brahman and the moon derives its light from the sun.  Sun represents Ātman and moon represents the mind.  Ātman (Brahman) can be realised only through the mind.  Sun does not change and there is no waxing and waning period for the sun whereas the moon has waxing and waning period.  This analogy can be compared the state of the Brahman, who never undergoes any modifications.  Since sun is known to us, sun is drawn as example to explain the Brahman.  But the moon undergoes waxing and waning. Moon is like the mind, which undergoes frequent changes.  Unless the mind becomes firm like the sun, realisation is not possible.  This is the subtle conveyance of these nāma-s.

286. Sureśvaraḥ सुरेश्वरः

Sureśvara means the Lord of all gods and goddesses.  This has been explained in the previous nāma.

287. Auṣadham औषधम्

Auṣadha means herbal medicines.  It is interesting to observe the placement of this nāma here after discussing about the power of the moon to nourish herbs.  Herbs can be effective only if they are properly grown and gathered.  Before plucking the herbs there are certain rituals.  The herbs give the necessary potency only if they are plucked on certain specific days with specific constellations.

This nāma says that He is the cure for worldly afflictions.  The nāma subtly conveys that the Brahman can be realized only if all mental afflictions such desire and attachment are totally eradicated.  The sole purpose of realizing the Brahman is to get away from the miseries of saṃsāra or transmigration.  He is the medicine for the decease of saṃsāra.  Saṃsāra is described as decease, because it gives mainly miseries.

288. Jagataḥ Setuḥ जगतः सेतुः

Jagat means all the moving species and in particular the humanity.  Liberation from saṃsāra is possible only during human birth, as the Brahman can be realized only through the mind. Setu means binding.  He binds the humanity by boundaries.  In other words, the limited self is the man and the Unlimited Self is the Brahman.  He alone makes the illusionary boundaries through is power of concealment and projection called māyā. Unless one crosses these boundaries, the infinite Brahman cannot be realized.  The bridge between Him and māyā can be crossed only by total surrender unto Him. 

Śvetāśvatara Upaniṣad (VI.9) says that the Brahman is the best bridge to immortality. Muṇḍaka Upaniṣad (II.ii.v) explains this in detail. “On this Self is resting everything – the heaven, the earth and space between the heaven and the earth (possibly referring to the cosmic bridge)….Knowledge of this Self is the bridge to immortality….”

Many Upaniṣad-s adore Him as the bridge, which the wise utilize to cross the sea of saṃsāra.  Unless this bridge is crossed, He cannot be fully realized.  This is discussed in the next nāma.

289. Satya-dharma-parākramaḥ सत्य-धर्म-पराक्रमः

Why He is said to be the Supreme?  He is an embodiment of truth, dharma and strength.  The entire universe is upheld by Him through His different attributes also known as energies, as discussed earlier.  When He is the embodiment of all the qualities that prevail in the universe, only three of these attributes are referred here.  In different places different attributes are highlighted.  For example, Taittirīya Upaniṣad (II.i.1) says, “satyaṁ jñānaṁ anantaṁ brahma सत्यं ज्ञानं अनन्तं ब्रह्म”.  This means that Brahman is the embodiment of Truth, knowledge and instead of mentioning His different attributes, the Upaniṣad had chosen the word anantaṁ, which means everything else or infinite.

Viṣṇu Sahasranāma was authored and rendered by Bhīṣma while he was on his death bed. Bhīṣma was a great scholar.  He knows the omnipresent nature of the Brahman.  He is in a hurry to merge with Viṣṇu.  He also knows that Brahman is beyond all attributes.  But he was waiting to initiate Yudhiṣṭhira, his main opponent. Whatever attributes Bhīṣma considered as important have been referred in this nāma and elsewhere in this Sahasranāma.  Bhīṣma was overwhelmed with bliss, as prelude to his merger with Him.  His entire consciousness was fixed on the Lord and whatever little he could recollect at that time about the qualities of the Brahman, he had chosen to mention them here. Viṣṇu Sahasranāma is the result of Bhīṣma’s personal experience.