VISHNU SAHASRANAMA 407 - 415

407. Prāṇaḥ प्राणः

Repetitive nāma-s 66 and 320.

Prāṇa is the causal body. It is only the causal body which leads to the formation of subtle and gross bodies. Prāṇa body along with its four derivatives apāna, vyāna, udāna and samāna are responsible for the creation of a being. Here Viṣṇu is adored as the subtlest cause of creation. Prāṇa is also responsible for carrying out different physiological functions of the body for its sustenance.

408. Prāṇadaḥ प्राणदः

Repetitive nāma-s 65, 321.

Prāṇada means the giver of life as discussed in the previous repetitive nāma-s.

A Yogī’s prāṇa is transformed into prāṇana, which means life. This life sustaining force makes the kuṇḍalinī ascend and makes it possible for the Yogī to stay connected with Him perpetually, leading to his liberation.  

Lalitā Sahasranāma 832 is Prāṇadātri. The explanation provided in my book on Lalitā Sahasranāma is given below:

Prāṇa nourishes senses.  Without prāṇa, senses and mind cannot function.  The previous nāma said that She is the chief of prāṇa (possibly embodiment of prāṇa) and this nāma says that She is the giver of prāṇa.  Brahma Sūtra (II.iv5) says, “prāṇa-s must have originated from the Brahman, since speech is preceded by them.”

Muṇḍaka-Upaniṣad (II.i.8) says, tasmāt sapta prāṇaḥ prabhavanti which means ‘from That (Brahman) seven prāṇa-s (prāṇa here means seven organs - two eyes, two nostrils, two ears, and mouth) have come.  This Upaniṣad confirms the statement of Kaṭha-Upaniṣad referred in the previous nāma. 

Taittirīya-Upaniṣad (I.vii) discusses further on this.  It refers to prāṇa, vyāna, upāna, apāna and samāna the five types of prāṇa-s.  The Upaniṣad calls these five as prāna-pāṇkta (pāṇkta means fivefold) meaning group of prāṇa-s.  This prāna-pāṇkta makes indriya-pāṇkta  function (functional senses). 

Therefore, it is apparent that without prāṇa, senses cannot function.  She gives that ‘vital force’ called prāṇa, without which life is not sustainable. 

When She provides prāṇa to the universe, She becomes Parā-Śakti or parā-prakṛti. Prāṇa is subjective energy or vital force which is derived from the Brahman.  This nāma again reaffirms Her as the Brahman that permeates and sustains.  

409. Praṇavaḥ प्रणवः

Repetitive nāma 957.

Praṇava refers to the sacred syllable OM / ॐ. The sacred mantra consists of A + U + M + bindu (a dot above M) = auṁ / अ + उ + म् = ओं, which is generally written as ॐ. This sacred mantra ॐ is worshipped by all the gods and goddesses. This nāma says that Lord Viṣṇu is in the form of sacred praṇava mantra.

Kṛṣṇa confirms this in Bhagavad Gītā (VII.8), “I am the sacred syllable (OM) of all the Vedas.” Vedas are the breath of Viṣṇu.

410. Pṛthuḥ पृथुः

Pṛthu means expansion. Because of His expansion, the manifestation of the universe takes place. When He uses His Divine Will, the expansion of the Self takes place thereby forming various shapes and forms. He is the cause, and the effect is the universe along with all its existents.

411. Hiraṇyagarbhaḥ हिरण्यगर्भः

Repetitive nāma 70.

Microcosm is the individual soul and Macrocosm is the Brahman. Like microcosm, macrocosm also has four different stages and they are turya or avyakta, Īśvara, hiraṇyagarbha and virāj. The first state of avyakta or turya is beyond the three normal states of human consciousness, active, dream and deep sleep. The second state of Īśvara is the state of God (not the Brahman), where it is associated with māyā. The third state is hiraṇyagarbha, the state of where the constituents of the universe are bound together. If Īśvara is addressed as the cosmic Lord, then hiraṇyagarbha is the Thread-Self or Sūtrātmā, viz. the entire conglomerate of all individual beings into only one entity known as Ekajīva, a step lower than Īśvara. The last one is the virāj who, according to Advaitavedānta, is composed of the waking cosmic Self (viśva) and the waking individual self (vaiśvānara), i.e. it is both the Self and the self in wakefulness. The whole universe is projected through the cosmic energy of hiraṇyagarbha and is endowed with cosmic ego and gets associated with all subtle bodies in the universe collectively.

412. Śatrughnaḥ शत्रुघ्नः

Śatrughna means the destroyer of all inimical forces, working against gods and goddesses. One of the important duties of Viṣṇu is to annihilate the enemies.  Enemies or demons mean the sensory afflictions. He can be realized only when the mind becomes free from sensory impressions of the external world. Attachment to the external world leads to multiplicity of thoughts.  

413. Vyāptaḥ व्याप्तः

He is the One who pervades the entire universe. This nāma says that He is omnipresent. He being the cause, He pervades all the effects. Without cause, effect is not possible. Without Him, life is not possible.

414. Vāyuḥ वायुः

Vāyu means air and by worshipping Him as air, His omnipresence is subtly conveyed.

Bṛhadāraṇyaka Upaniṣad (III.vii.7) talks about air. “He who inhabits air, but is within it, whom air does not know, whose body is air, and who controls air from within is the Internal Ruler, your own Immortal Self.”

415. Adho'kṣajaḥ अधोऽक्षजः

The One, whose vitality always remains upward. In other words, His vitality is not subjected to changes as in the case of gods and other beings. He being the embodiment of prāṇa, the life sustaining force, He is not subjected to modifications.  Brahman alone is beyond modifications, as everything originates from Him and exist in the universe. He is eternal existing as the Self Illuminating Light.

It can also be explained that He can be realized only if one’s sensory organs are turned inwards, thereby disconnecting from the material world.

For further details on Adho'kṣajaḥ please visit Gabriel Pradiipaka (stanza 6). 

VISHNU SAHASRANAMA 401 - 406

401. Vīraḥ वीरः

Repetitive nāma-s 643 and 658.

Vīr means valiant.  Viṣṇu is always valiant as He has the primary duty of sustaining the universe and to uphold dharma.

His incarnation Kṛṣṇa is valorous, not only in the battle field, but also as a spiritual guru. Everyone cannot become a spiritual guru.  Guru-s are those who have won the battle against their senses and thought constructs. All the time, they are connected to Him consciously. Spiritual lecturers cannot be compared to spiritual guru-s. Guru-s always interact with their disciples directly and not as one among the masses. True spiritual guru-s are extremely rare to find, because they do not expose themselves to the world. Spiritual lecturers are those who by their lectures on various Scriptures prompt people to pursue spiritual path, which alone can lead to liberation.

Kṛṣṇa says in Bhagavad Gītā (XVI – 4 & 5), “Hypocrisy, arrogance, pride, anger, sternness and ignorance are the marks of him, who is born with demonic nature. The divine qualities bestow liberation and demonic qualities lead to bondage.”

402. Śaktīmatāṁ-śreṣṭhaḥ शक्तीमतां-श्रेष्ठः

He is most powerful and this citation confirms His status as the Brahman.

There are three types of śakti-s and they are icchā śakti (the energy of will) jñāna śakti Ithe energy of knowledge) and kriyā śakti (the energy of action). Brahman is full of these śakti-s. He is powerful, because He is an embodiment of all these energies or śakti-s, that are required to create, sustain, destruct, annihilate and re-create, the five acts of the Brahman.

403. Dharmaḥ धर्मः

Dharma is a set of prescribed conduct and customary observances. Dharma differs from species to species. What is dharma to a lion is a not dharma for a man. Lion has to depend upon other animals to satiate its hunger.  Man is not making his living, only by killing and eating animals. Killing animals is dharma for the lion, whereas it is not dharma for a man. Therefore, dharma is not uniform to all the species. The only thing that is uniform in all the species is the Self, without which, a life cannot exist.

Therefore, dharma is the code of conduct for the gross and subtle bodies of all the beings. Kaṭha Upaniṣad (I.i.21) has used dharma in a different context. It says, “eṣaḥ dharmaḥ aṇuḥ एषः धर्मः अणुः”. This means ‘the nature of this Self is subtle’.

Kṛṣṇa says in Bhagavad Gītā (IV.7), “Whenever dharma is on the decline, and adharma dominates, I appear in a bodily forms (incarnations).”

404. Dharma-viduttamaḥ धर्म-विदुत्तमः

Vidu means intelligent. This nāma says that He is aware of the intricacies of dharma, as described in the previous nāma. Scriptures originate from Him, which speak about dharma at length. For example, Bhagavad Gītā is one of the Scriptures that talk about the paths of dharma and a-dharma.

What is dharma and what is adharma is decided by Him and conveyed to ancient sages, who in turn declared to the world in the form of Scriptures.

405. Vaikuṇṭhaḥ वैकुण्ठः

Vaikuṇṭha is the Supreme Abode of Viṣṇu. Religious aspirants believe that He lives there with His Consort Lakṣmī. It is only for the purpose of contemplating on Him, and in reality, He pervades the entire universe.

He created the universe with the five basic elements such as ether, air, fire, water and earth and retaining Vaikuṇṭha for Him. It also means that He removes all the obstacles in the minds of His devotees to attain Him. 

406. Puruṣaḥ पुरुषः

Repetitive nāma 14.

A brief note on Puruṣa from Advaita point of view.

Individual soul is also known as puruṣa or ātman. Individual soul is the preternatural existence of the Brahman without attributes or the nirguṇa Brahman. The individual soul is nothing but the manifestation of the Brahman. This explains why we should look within.  The Brahman is not elsewhere.  He is within us. The pure Brahman or the Brahman without attributes cannot create on His own. There was a necessity for Him to divide Himself into two and His carved out portion exclusively for the purpose of creation and sustenance is the saguṇa Brahman.  Whatever we discuss here is only about the saguṇa Brahman as the nirguṇa Brahman is beyond comprehension.  It is like a man attempting to explore the sun by trying to enter the core of the sun. Generally the saguṇa Brahman alone is called God. Therefore, God becomes the creative aspect of the universe and not the pure Brahman or nirguṇa Brahman. He is the static energy from whom saguṇa Brahman has originated. Saguṇa Brahman begins to create through His projecting power or illusory power called māyā.

The individual soul becomes active only if it is covered by māyā. The soul gets embodiment only to undergo experience arising out of karmic account embedded in it.  The individual soul as such is passive and does not partake in any of the activities of the physical body. It always remains as a witness.  The soul does not undergo modifications. The journey of the soul is a tough one.  It gets human embodiment only after undergoing several births and deaths in different shapes and forms.  The soul can attain liberation only in a human birth, as realisation of the Self can happen only through mind.  Though, soul is imperishable and beyond modification, it is subjected to change of field, from lower planes to higher planes. During this process, the soul as such does not undergo any changes, but the plane in which it operates alone changes.  All this happens to the soul as it gets itself veiled by the influence of māyā.  Due to this influence, it forgets its original nature.  Though, it forgets its original nature, still it does not cause any actions in its embodiment, nor gets modified by the actions carried out by karmic influences in conjunction with the impressions in the subconscious mind.

Souls are only the differential manifestations of the Brahman. Typically speaking, a soul is nothing but a tiny spark of the Self-illuminating Brahman. A human is not aware that soul is the cause of his existence.  His ignorance about the soul is due to his inherent ego. The ego is inherent in human life as ego alone provides individual identity.   Ego induces him to think that he, as a physical body is responsible for all his actions.  Though, soul is also not directly responsible for his actions, actions unfold because of the soul within.  There may be several bulbs.  But electricity is needed to make them burn.  In the same way, there are trillions of beings and for their active lives souls need to be present in them.  The ultimate realisation of the Brahman happens only in a human mind and the individual soul aids the process of mental evolution though by itself, it does make this happen. 

The Supreme Self and the individual souls can be compared to the reflection of sun in water kept in different vessels. Same sun gets reflected in different vessels with water, making one to believe that the reflected sun is different from the real sun in the sky.  This belief arises out of ignorance, which is also known māyā.  Ultimately, just like water bubbles becoming one with the waters of ocean, the individual souls become one with the Brahman.  The soul’s journey from the lowest level of consciousness to the Supreme Consciousness is an incomprehensible process of evolution.  It is incomprehensible because, the ‘evolution’ of the soul is beyond the reach of human perception, including the great sages and saints.   

Bṛhadāraṇyaka Upaniṣad (II.v.18) says, “On account of His dwelling in all bodies, He is called Puruṣa. There is nothing that is covered by Him, nothing that is not pervaded by Him.”

Puruṣa is the second of twenty seven tattva-s beginning from Brahman, as per Sāṃkhya philosophy.

This nāma says that Viṣṇu is the Puruṣa.

Arjuna addresses Kṛṣṇa (Bhagavad Gītā XI.38), “tvam adidevaḥ puruṣaḥ त्वम् अदिदेवः पुरुषः” which means ‘You are the primal God, the most ancient Person.’ 

VISHNU SAHASRANAMA MEANING 389 - 400

389. Parardhiḥ परर्धिः

He is the One who has supreme manifestations. This nāma originates from the word ṛddha ऋद्ध, meaning prosperous, abundant, wealthy. Viṣṇu is an embodiment of all these qualities and hence this nāma.

Bhagavad Gītā talks about His supreme forms in chapter XI. The supremacy of the Brahman cannot be seen, but has to be realized only through mind. Seeing is an act that has boundaries and objects seen are perishable, whereas the Lord is beyond boundaries and eternal.

390. Paramaspaṣṭaḥ परमस्पष्टः

Parama means conspicuous and spaṣṭa means clearly perceived, distinctly visible, etc. He is clearly visible to those who seek Him through their minds.

Brahman can be realized only in an un-afflicted mind. Mind will always have too many thoughts at a time. These thoughts will not be formed if one disassociates himself from the end results of all his actions. In other words, if one chooses to surrender unto Him, the concept of doership would be lost paving way to realise His omnipresence. He prevails everywhere.

391. Tuṣṭaḥ तुष्टः

Tuṣṭa means contended. He is the One, who does not expect anything from His devotees except their unsullied devotion.

Brahman does not expect anything from those who pursue spiritual paths, as He is beyond needs and always remains contended. What He expects is purity of mind and perpetual thought about Him. From dualistic point of view, if spiritual person puts one step towards the Brahman, He moves towards the devotee by two steps.

It can also be explained that as He always remain contended, He always remains in the state of Bliss. He can be realized only if the mind of an aspirant remains in the state of bliss.

392. Puṣṭaḥ पुष्टः

He is full, an exclusive quality of the Brahman.

The well known invocation explains this quality.

पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते।

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥

pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate |

pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||

Brahman is full; this Brahman with names and forms is also full. The fullness comes from that fullness. If the fullness of the fullness is accepted, what is left behind is only fullness.

            This can be explained as follows: The invisible Brahman, who is omnipresent, is the cause for all that we see as names, forms and shapes.  The latter is also known as the effect. In other words, from the cause emerges the effect, both being Brahman. Cause is pūrṇam and since the effect originates from the cause, which is pūrṇam, the effect is also pūrṇam. When both and effect are pūrṇam, naturally pūrṇam prevails everywhere. This is the omnipresence of the Brahman.

393. Śubhekṣaṇaḥ शुभेक्षणः

Śubhekṣaṇa refers to the One who has auspicious eyes. His mere look alone is capable of conferring auspiciousness. Because of His look, those who desire for material prosperity get the same; but they continue to transmigrate. Those who seek liberation, attain liberation. But as long as attachment to material world persists, liberation cannot be attained.

394. Rāmaḥ रामः

Rāma means pleasing, pleasant, etc and in the pleasing and pleasant nature of the Brahman, Yogī-s reside. Brahman is full of bliss and the great Yogī-s by focussing their minds on Him experience His blissfulness. When they are enjoying His Bliss, they do not need anything.  They continue to stay in a rapturous state, unmindful of the needs of their bodies.

One can begin to enjoy His Bliss, if one firmly decides to pursue spiritual path.   

395. Virāmaḥ विरामः

Virāma means cessation. Brahman is the Abode of all the individual souls. When the individual souls cease to transmigrate, they merge with Him, not to be born again. Transmigration ceases only if one surrenders unto Him, dissolving the thought of doership.

396. Virajaḥ विरजः

Viraja means, free from passion. When the Yogī-s who perpetually stay connected with Him become free from passions, as discussed in the previous nāma. He is the greatest source of happiness and if one is able to establish connection with Him and consciously stay with Him all the time, obviously the Yogī will not have any earthly passions.

This can be compared to a situation where one is unwilling to come out of an air-conditioned place in peak summer. The hot weather outside is bondage arising due to attachment to the material world and the air-conditioned place is His bliss.

397. Mārgaḥ मार्गः

Repetitive nāma 365.

Mārga means path and contextually it means the path to liberation. One can traverse through the path of liberation only if he attains enough spiritual knowledge.

Śvetāśvatara Upaniṣad (VI.15) explains this. It says, “ayanāya anyaḥ panthāḥ na vidyate अयनाय अन्यः पन्थाः न विद्यते”, meaning there is no other way to go. The Scripture subtly conveys that acquiring knowledge is the only path to attain liberation and there is no other way.

Story about a young man:  In a holy city, an international conference was arranged to discuss about Self-realisation. Many leading spiritual gurus were invited to participate. The conference was held in a posh hotel.  A poor young boy who was living adjacent to the hotel was standing outside the hotel, to have a glimpse of spiritual gurus, who alighted from several plush cars. The boy was not allowed to stand anywhere near the hotel.  The boy was arguing with the security. The boy said to the security, “God is everywhere and why should these people discuss about Him by spending so much of money. He is within you and He is within me.  When we are looking at the world, we have to look through the eyes of God. Then there is no question of duality. It is as simple as that. These men are not realized souls and I am wasting my time here trying to have a glimpse of these men.” By saying this he walked away. Not only the security, but the organizer, a leading spiritual guru, who was standing at the entrance to welcome the guests were awestruck. What subsequently happened is another story.

398. Neyaḥ नेयः

Neya means to be governed or to be brought to a state. He leads the spiritual seekers to realize Him through the path of liberation as discussed in the previous nāma. There are several states before realizing Him and He helps His true seekers to pass through these different states to attain perfection.

He can be realised through proper meditation. Meditation is a process wherein the impressions of material world is removed gradually, paving way for His realisation. When all the though processes are muted, one’s consciousness becomes pure.  This leads to focusing on Him and as a result of which He pervades the mind. Ultimately, the yogī realizes the Brahman in his mind.  This is the spiritual path or mārga.

399. Nayaḥ नयः

Naya means leading. Not all the spiritual seekers attain liberation. He leads only those seekers who sincerely make all-out efforts to realize Him.

It can also be said that He leads the entire universe according to the Law of Karma.

400. Anayaḥ अनयः

He does not have a leader. He is the Supreme and beyond Him there is nobody. This refers to the purest state of one’s consciousness, where He is realised as Bliss. 

VISHNU SAHASRANAMA MEANING 381-388

381. Vikartā विकर्ता

The previous nāma kartā spoke about His doership. This nāma speaks about His creative abilities. The subtle meaning conveyed through this nāma is that He creates multitudes of creatures, out of His own Self. Everything is created out of Him.  Without Him being present, none can exist.

382. Gahanaḥ गहनः

Repetitive nāma 544.

Gahana means imperishable and impenetrable. Though everyone knows that He is the Absolute, yet it is difficult to know Him. He can be realised within, only through knowledge and meditation.

Normal human consciousness is prone to multifarious afflictions due to innumerable thought processes.  When one begins to think about Him always, other thought processes become weak and cease to exist over a period of time, when His thought alone pervades his mind.  When thoughts about Him become intent, He is realised as the Self.

383. Guhaḥ गुहः

He conceals His true nature through the effects of māyā.

Kaṭha Upaniṣad (II.i.12) says, “Of the size of the thumb, He resides in the body…..When a spiritual aspirant knows Him, He does not want to conceal Himself.” This means that He conceals Himself to those, who do not make any efforts to realize Him. Such men are engrossed in materialistic world, acting through their sensory organs. In spirituality, sensory organs should be mortified, because they cause lasting impressions in the mind.  Unless mind is devoid of too many extraneous impressions, He cannot be realized.

Kṛṣṇa says (Bhagavad Gītā VII. 24 & 25), “The ignorant men think that I have assumed an ordinary form and fail to understand Me as the Supreme Spirit…Because of the supreme power of my māyā, I stand veiled.”

384. Vyavasāyaḥ व्यवसायः

Vyavasāya has several meanings. Contextually, determination, having a resolute mind, intellect incarnate, etc, are applicable to this nāma.

Kṛṣṇa explains this in Bhagavad Gītā (II. 40 & 41). “In karma yoga, there is only a single pointed determination (to realize the Self). But the reasoning of those who have irresolute mind is endless and ramified.”

Determination is the effect of a resolute mind. Instead of determining to realize the Self, the mind wanders in the materialistic world, gets afflicted with sensory and bodily pleasures. When the mind gets addicted to worldly pleasures, it is difficult to tame the mind.

One has to be knowledgeable to realize Him, as He is the embodiment of knowledge.  This is based on the fact that only two objects of the same type can merge together to make a single entity. For example, river merges with an ocean and because of this merger, the element water remains the same ever after the merger. If fire and water are united, fire is extinguished by water. When one wants to merge with Him, then he has to become knowledgeable.

385. Vyavasthānaḥ व्यवस्थानः

He is the cause for the framework of universal laws.  The cosmos functions on certain foundational principles, laid down by Him. If the laws are violated, He does not hesitate to annihilate the violators, to restore normalcy.

He is like the foundation of a building, without which, the building cannot exist.

386. Saṁsthānaḥ संस्थानः

He is the abode to all the beings at the time of annihilation. This nāma is one of the well known names of Viṣṇu.

Please refer nāma also.

387. Sthānadaḥ स्थानदः

It is derived from the words sthāna (place) + dā (to give) forming an attributive compound (masculine gender), which means ‘one who assigns a place’.

He assigns different positions to different beings based on the law of karma. What one sows, so he reaps is the basis for law of karma. Karmas are accumulated only by one’s own actions, either good or bad. Karmas stop accumulating only if one surrenders to Him.

388. Dhruvaḥ ध्रुवः

He is fixed (no changes happens in Him) like the polar star. Changelessness is the unique quality of the Brahman.

Kaṭha Upaniṣad (II.ii.13) explains this as “nityo'nityānāṁ नित्योऽनित्यानां” which means ‘He who is permanent among the impermanent.’ 

VISHNU SAHASRANAMA 367 - 380

367. Dāmodaraḥ दामोदरः

Dāmodara literally means, the One who has a rope around his waist. As the story of Lord Kṛṣṇa clearly shows, when His foster-mother Yaśodā was unable to tie Him by a rope, the name dāmodara implies that the Lord can never get bound by anything.

Dama means subduing. He can be attained only if the mind is subdued. The more one thinks of Him, he becomes very close to the state of realizing Him.  He should be pervading one’s mind all the time.

368. Sahaḥ सहः

Saha means extremely mighty. It also means enduring. Both these interpretations are applicable to Viṣṇu.  By being mighty, He annihilates sinners.  He endures sinners, only up to a point. Sinners are those who are afflicted with extensive amount of bad karmas.  There cannot be a situation, where sinners are absent. This is based on the fact that everyone at some point of time thinks badly about others.  Such bad thoughts transform as bad karmas and get embedded in his subtle body, which transmigrates. When the time is ripe for bad karmas to manifest, sins are committed. He has to endure sinners also, as the world is governed by law of karma.

369. Mahīdharaḥ महीधरः

Mahī means the earth and dhara means sustaining. He sustains the universe. This nāma refers to the second act of the Brahman, sustenance.

Further reading: Bhīṣma renders this Sahasranāma, lying on the bed of arrows, awaiting his death. Though, he was on the side of Kurus, he knew that Kṛṣṇa is an incarnation of Lord Viṣṇu.  When Bhīṣma rendered this Sahasranāma, Kṛṣṇa was also present. Bhīṣma was in a hurry to merge with Kṛṣṇa. Since he rendered this Sahasranāma extemporaneously, at the instance of Kṛṣṇa, only the greatness of the Lord repeatedly came to his mind.  Since, Bhīṣma could see for himself, the grandeur of the Lord, he repeatedly praised His greatness. His mind was totally engrossed in the form of Kṛṣṇa and refused to use his knowledge. He was in the state of bliss. All practices are needed till the time, one realizes Him. When He is realized, there is nothing more he needs to do.

370. Mahābhāgaḥ महाभागः

Mahā is derived from mahat or greatness, generally used to mean the Buddhi or great Tattva or principle. Mahā means greatness, abundance, etc. Bhāga means good fortune in this Vedic context.  Therefore, mahābhāga refers to the One who is highly Fortunate. This nāma also says that Viṣṇu has a great part of any oblations or yajña-s, as He is yajña itself. Veda says, “yajño vai viṣṇuḥ”.

371. Vegavān वेगवान्

Vega means momentum and speed and vān derives from “vat”, which implies the notion of “possessed of, having, etc.”. This nāma says that He always moves with speed and momentum. This can be interpreted in several ways. He moves fast to help His devotees and grant them boons, to annihilate sinners, to offer liberation to His seeking devotees. 

But, Īśa Upaniṣad (4) says, “Brahman is one without a second. It never moves, yet It goes faster than the mind. It is always ahead; the sense organs can never catch up with it.”

When elephant Gajendra was caught by an alligator, Viṣṇu rushed to offer liberation to the elephant, even ignoring His vehicle, the mystic bird Garuḍa. He moved at the highest speed possible to save the elephant and to offer him liberation. Viṣṇu is known for His compassion.

372. Amitāśanaḥ अमिताशनः

This refers to the One, who absorbs. Brahman has five acts, creation, sustenance, destruction (death), annihilation (this is also known as absorption, concealment - tirodhāna) and re-creation.  The next few nāma-s discuss about these five acts.

When the Brahman annihilates the universe, He absorbs the universe unto Himself and again re-creates, out of compassion for the beings. Secondly, beings have to exist in order to experience their karmas. Law of karma is law of the Lord.

Absorption can be interpreted with relation to mind. Absorption happens in the mind when the Self is experienced. The state of absorption can be noticed when one experiences joyful, loving, happy and peaceful states, lasting from a few seconds to several minutes.  The state of absorption happens only during the intent state of proper meditation when one’s consciousness becomes totally purified.

373. Udbhavaḥ उद्भवः

Repetitive nāma 790.

Udbhava means the source of origin. The source of origin of the universe is the Brahman. Lord Viṣṇu is adored here as the source of origin of the universe. Everything originates from Him, everything is sustained by Him and everything is absorbed into Him at the time of annihilation.

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

374. Kṣobhaṇaḥ क्षोभणः

Kṣobhaṇa means pulsation and contextually, this can be explained as the Divine pulsation, causing creation. Without His initial pulsation that takes place within His own Self, creation is not possible. This Divine pulsation leads to Puruṣa and Prakṛti and their union leads to rest of the creation. This vibration is like a banyan seed, which gives rise to a huge banyan tree. But for the seed, the tree is not possible and but for this Divine vibration, creation is not possible.

Kashmiri Śaivaism calls this Divine pulsation or throb as spanda.

375. Devaḥ देवः

Here, Deva refers to the Brahman. It is said “devatīti Devaḥ”, which means that the One who shines and consequently reveals is known as Deva.

The interpretation that Deva here refers to the Brahman is based on the saying of Śvetāśvatara Upaniṣad (VI.11), “eko devaḥ” which means that He is one without a second, who is always Self effulgent and because this effulgence all other things become visible. Deva is the one who manifests in the form all beings. How is He? The Upaniṣad further says, “sarvabhūtāntarātmā” meaning the innermost of all the beings, the Soul.

376. Śrīgarbhaḥ श्रीगर्भः

He is the source of all the glories and splendor of the universe. Śrī is used to mean the splendor of the universe and garbha means the origin or cause.” (Hence, garbhodaka is the “causal” waters where Lord Viṣṇu rests as Nārāyaṇa).

377. Parameśvaraḥ परमेश्वरः

He is the Highest Reality or the Supreme Lord. Without Him being present in all the beings, there is no existence at all.

Kṛṣṇa confirms this in Bhagavad Gītā (XIII.27). He says, “Samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram| Vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati || - समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्। विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति॥” meaning “He sees who sees That which is imperishable in these who are perishable (He refers specifically here to all the warriors about to fight in the battle), viz. (who sees) the Supreme Lord equally present in all the beings”

378. Karaṇam करणम्

Karaṇa means causing or means of causing. This nāma refers to antaḥkaraṇa, the inner psychic instruments comprising of mind, intellect, consciousness and ego. Antaḥkaraṇa refers to the subtle body.

By remaining in the form of mind, intellect, consciousness and ego, He controls the gross body. If He controls the inner psychic body, who controls the external body or the gross body? This question is answered in the next nāma.

379. Kāraṇam कारणम्

Kāraṇa means cause. Kāraṇa also means body. He is the cause of the body, the gross body. The previous nāma said that He is the cause of the subtle body and this nāma says that He is also the cause for the gross body. 

Viṣṇu is both instrumental and material cause of creation.

380. Kartā कर्ता

Kartā (masculine gender) derives from kartṛ. That term means the one who causes actions, viz. the doer.

It also means the Creator of the universe. As a doer, He causes all actions, but does not partake in the actions.  He only witnesses all the actions. He makes a singer to sing and in this context He is instrumental in making the singer to sing; but He does not partake in the act of singing. He only induces actions according to the law of karma, but never becomes part of any actions.  He merely witnesses all the actions that unfold in His presence.

Kṛṣṇa explains this in Bhagavad Gītā (III.22-24): “Pārtha (Arjuna)! There is no work for me to do in all the three worlds, nor, there is anything that I have to acquire.  Yet, I am engaged in discharging my duties.  In case I do not perform my duties consciously, all men would follow me. In case I do not discharge my duties properly, the universe will be annihilated.  Further, I become the cause for such annihilation and become the destroyer of humanity.”