VISHNU SAHASRANAMA 513 - 520

513. Jīvaḥ जीवः

Paramātma is the Supreme Self, the Brahman and jīvātma is also the Self, but is conditioned and bound by the derivatives of Prakṛti. Without the presence of jīvātma, a body cannot function. Though jīvātma remains bound, the Self within remains as Paramātma merely witnessing all the actions of the body.

Kṛṣṇa explains this in Bhagavad Gītā (XIII.2). “Know Myself to be the kṣetrajña (individual soul) and also in all the kṣetra-s (physical bodies). It is the knowledge of kṣetra and kṣetrajña which I consider as wisdom.” Kṣetrajña is not perishable whereas kṣetra is perishable.

This nāma highlights the foregoing.

514. Vinayitāsākṣī विनयितासाक्षी

Vinaya has several meanings. If the meaning is taken as taking away, then it means He does not refrain from being present all the time as a witness to what is happening in the universe. This equally applies to the individual soul, which has been explained in the previous nāma. If the meaning is taken as propriety of conduct, then it means that He remains as the witness to the conduct of the beings.  It can also be explained that He takes protects all the beings, one of the primary responsibilities of Lord Viṣṇu.

515. Mukundaḥ मुकुन्दः

The One who offers mukti or liberation is Mukunda.

Liberation happens in stages. The process has to begin by surrendering unto Him. When one always thinks about Him, he enters the state of Bliss and ultimate liberation. Such a person is not reborn. His individual soul merges into the Supreme Soul.

516. Amitavikramaḥ अमितविक्रमः

Repetitive nāma 641.

Amita means infinite. Krama means movement, valour, etc. Brahman is the embodiment of all the activities of universe and the beings derive power for all such actions to sustain themselves only from Him. Everything originates only from Him.

This nāma could also mean the three supreme steps of Viṣṇu during His avatar as Vāmana. These three supreme steps of Vāmana refer to all the triads like, creation, sustenance and death; iccā śakti, jñāna śakti and kriyā śakti; active state, dream state and deep sleep state etc.

517. Ambhonidhiḥ अम्भोनिधिः

Ambhonidhi means ocean. This also refers to celestial waters.

Kṛṣṇa says in Bhagavad Gītā (X.24), “and among waters, I am the ocean.”

Vedas say that gods, human, ancestors and demons are the four Ambha-s.

Nāma 323 is with the same meaning “Apāṁnidhiḥ अपांनिधिः”

518. Anantātmā अनन्तात्मा

Ananta means infinite. He is the eternal Self from whom all other souls originate. There is difference between Soul and soul. Both are known as the Self. The Self multiplies as innumerable or infinite number of souls. The difference arises due to the bondage and ignorance that engulfs the Self, making the Self to forget Its original nature. When bondage and ignorance are removed by knowledge, the Self reveals Himself.

This nāma says that He is that Supreme Self, who alone is infinite.

519.  Mahodadhiśayaḥ महोदधिशयः

Mahodadhi means a great ocean and śaya means sleeping. Here ocean refers to the innumerable souls as explained in the previous nāma.

This nāma refers to His Nārāyaṇa form, who sleeps on the milk of ocean with His consort Lakṣmī under the hood of great Ādiseśa.

This nāma subtly conveys about the great deluge.

There is a book called mantra mahodadhi, a very ancient book consisting of all mantras.

520. Antakaḥ अन्तकः

Antaka means making and end. This nāma should be read with the previous two nāma-s. Nāma 518 spoke about His Infinity. Previous nāma spoke about deluge and this nāma conveys annihilation (the effect of great deluge), the fifth act of the Brahman. The four acts of the Brahman are creation, sustenance, death (annihilation by means of deluge is conveyed by the present nāma) and re-creation. 

VISHNU SAHASRANAMA 501 - 512

501. Kapīndraḥ कपीन्द्रः

This nāma salutes the monkeys who helped Him in His incarnation as Śrī Rāma to kill Rāvaṇa.  This also could refer to His close aid Hanuman.

This Sahasranāma was rendered by Bhīṣma, when he was on his death bed. Lord Kṛṣṇa was also present at that time. It is interesting to note that Bhīṣma could recollect His incarnation as Śrī Rāma. Bhīṣma’s true devotion is exemplified here.

502. Bhūridakṣiṇaḥ भूरिदक्षिणः

Bhūridakṣiṇa means bestowing rich rewards. This nāma can be explained in two ways. As Brahman, He offers the richest rewards of all, the liberation to those who are sincerely devoted to Him.  Second, in His incarnations as human beings such as Śrī Rāma and Kṛṣṇa He offered enough wealth to those who performed rituals to uphold dharma.

Offerings should be made with good thoughts. If donations or offerings are made with second thoughts, it adds up to one’s bad karmas.

503. Somapaḥ सोमपः

Somapa means the one who is entitled to drink soma juice offered in yajña-s. Viṣṇu is the Chief of all yajña-s and as such all soma sacrifices reach Him. This nāma discreetly conveys this.

Further reading: Major Vedic rituals are dedicated to Agni and Soma. Soma (Sarcostema Viminalis or Asclepias Acida) is a creeper from which juice is extracted. This juice is non-intoxicant. Generally oblations are made using ghee (clarified butter). But some special oblations are made using soma juice. In both the cases, Vedic mantras are to be recited, without which, Rig Veda says that oblations have no value. There are a number of Vedic verses in praise of Soma. Rig Veda says that Soma is the elixir of life indispensable for both humans and gods. It is also said that original soma creepers are not in existence today and many not-so-good substitutes are currently being used. The fire used in soma rituals is known as āhavanīya.

504. Amṛtapaḥ अमृतपः

Amṛtapa means drinking of nectar. The soma juice referred in the previous nāma is also known as nectar. He drinks soma juice offered in yajña-s as oblations, as He is the presiding Deity of all yajña-s. It is said “yajño vai viṣṇuḥ”, which means Viṣṇu is yajña.

505. Somaḥ सोमः

He is adored as the moon.  Many medicinal herbs grow only during moon light. Moon light has many inexplicable properties. The soma creepers referred in nāma 503 grow only in moon light.

Kṛṣṇa says in Bhagavad Gītā (XV.13), “Becoming nectarine moon, I nourish all plants.” Kṛṣṇa uses the word rasātmaka, which means ‘consisting of nectar’. This nāma says that He, in the form of moon infuses elixir referred in nāma 503 for sustaining life in the universe.

506. Purujit पुरुजित्

Purujit means conquering many. He is victorious in all the battles against dharma. He conquers the hearts of many, who are sincerely devoted to Him and offer them His Grace and finally the liberation.

In one’s mind there is a persistent battle between dharma and adharma. It is the thought process that decides which becomes victorious. Again thought process is due to the karmic imprints in one’s subconscious mind. If dharma wins, he pursues spiritual path and if adharma wins, he is doomed.

507. Purusattamaḥ पुरुसत्तमः

This nāma subtly conveys that He is present in all the beings as the Soul and also reaffirms His omnipresence. Puru means many sattama means the best or first, etc. He has no parentage and there is no body above Him and hence He is the first or ādi. Without Him, none can exist; hence He is adored as Purusattama. The same meaning is conveyed through one of His most popular names Puruṣottama.

508. Vinayaḥ विनयः

He leads the entire universe by setting examples during His incarnations. Vinaya also means withdrawal. He withdraws His Grace when adharma prevails over dharma causing annihilation.

Generally, He incarnates when there is an urgent necessity to uphold dharma by destroying the evildoers and to protect those who follow the path of dharma.

509. Jayaḥ जयः

He always remains victorious, not just in battles against adharma, but also in conquering the minds of His devotees. Pure devotion leads to His Grace, which is a prerequisite for liberation.

510. Satyasandhaḥ सत्यसन्धः

The resolve of the Brahman comes true all the time.  He resolves to create and sustain the universe.

Chāndogya Upaniṣad (VIII.1.v) uses the word satyasaṅkalpa (not satyasandha) to mean ‘commitment to Truth’.

511. Dāśārhaḥ दाशार्हः

It is one of the names of Kṛṣṇa, but pronounced as Daśarna, His clan.  He alone is fit to receive any gifts from His devotees as He is perfect in all respects. This explanation subtly conveys the concept of surrender. If a devotee surrenders unto Him, he does not accrue further sins and on the exhaustion of his karma, he is liberated.

512. Sātvatāmpatiḥ सात्वताम्पतिः

Sātvata means an ardent devotee of Lord Kṛṣṇa. It is also said that there is a tantra by name Sātvata tantra which prescribes methods to worship Viṣṇu in the form of conversation between Lord Śiva and sage Nārada.

This nāma says that He is the Chief for those who follow this tantra. 

VISHNU SAHASRANAMA 489 - 500

489. Bhūtamaheśvaraḥ भूतमहेश्वरः

Bhūta has different meanings. Contextually it can be explained to mean all the living beings in the universe. Lord Viṣṇu is the Chief of all such beings.

This can be further explained as follows. Brahman is the Ultimate and inexplicable and is also known as Self. When the Brahman decides to create the universe, he multiplies Himself as many. When He multiplies out of His own will, He thus becomes an individual soul by means of contraction.  As a result of this contraction the Self becomes limited and this state is called individual soul. When one tries to understand that he is a contracted form of the Brahman and begins to realize the Brahman within, the process is called Self-realization. The end of Self-realization is the feeling of oneness with the Brahman.

490. Ādidevaḥ आदिदेवः

Repetitive nāma 334.

This has been explained in detail in nāma 334.

Brahman has not been created by anyone. He has no parentage. He created Himself on His own and from Him, rest of the creations happens. This nāma adores Him by addressing Him as the One, whose origin remains unknown.

491. Mahādevaḥ महादेवः

This nāma is a continuation of the previous nāma. The previous nāma said that His origin remains unknown and this nāma says that He is the Supreme amongst gods. Gods and goddesses are different from the Brahman. Each god or goddess represents different types of divine or natural energies. For example Varuṇa represents water, Agni represents fire, etc. All these energies originate from the Brahman.  Hence He is addressed as the Supreme God.

492. Deveśaḥ देवेशः

This nāma endorses the sayings of the previous nāma. Īśa means the Master. He is the Master of all deva-s, i.e. all gods and goddesses.

Bhagavad Gītā explains this further (XI. 37). “O! Mahātma why should they not bow to You? You are the progenitor of Brahmā (the God of creation and is different from Brahman) You are the Greatest of the greats, infinite Lord of celestials, Abode of the universe. You are both existent and non-existent and beyond both. You are the indestructible Brahman.”

493. Devabhṛdguruḥ देवभृद्गुरुः

This nāma reaffirms His Supremacy discussed in the previous nāma. Devabhṛd refers to Indra the chief of all gods and goddesses.  Indra worships Viṣṇu as his Guru.

The word Guru has been specifically chosen here to mean Lord Viṣṇu. This confirms the oft repeated saying that there is no difference between the Brahman and one’s guru.

494. Uttaraḥ उत्तरः

Uttara means superior. Since He is the Supreme, He is addressed as Uttara. Uttīrṇa means liberated. He alone can offer liberation by showering His Grace on His sincere devotees. Sincere devotees are those who stay connected with Him, by contemplating on Him all the time. Because He is uttīrṇa, He is addressed as Uttara. Liberation is the ultimate which one can think of and hence it is called supreme.

495. Gopatiḥ गोपतिः

Repetitive nāma 592.

Gopati means chief of cowherds. Contextually cowherds mean all the beings in the universe. This nāma reaffirms His status as the Brahman.

496. Goptā गोप्ता

Repetitive nāma 593.

Goptṛ means the one who protects and cherishes with those who are thus protected. This perfectly fits the explanation of the Brahman.  Hence He is addressed as Goptā.

497. Jñānamayaḥ ज्ञानमयः

He is full of knowledge. Taittirīya Upaniṣad (II.1) says, “satyaṁ jñānamanantaṁ brahma सत्यं ज्ञानमनन्तं ब्रह्म”. It says that Brahman is truth, knowledge and infinity. This nāma confirms this.

Brahman can be realised only through spiritual knowledge. Realization happens through different stages. First, one has to be ritualistic. For example, the aspirant is involved in performing pūjā-s. Next he gets initiated into japa-s (recitation of mantras). He begins to perform japa-s. Over a period of time, he reduces his pūjā-s and is more involved with his japa-s. At this time, he begins his quest for realization.  He begins his search for a spiritual guru (generally different from a guru who initiates him into mantra) and with the help of his guru he begins to pursue his spiritual path. He moves away from his japa-s to concentrate on meditation and internal exploration.  At the appointed time and with His Grace, he realizes the Self within. This transformation happens in fraction of a second and without any prior symptoms. The self becomes the Self and he remains in the state of bliss all the time.

498. Purātanaḥ पुरातनः

Purātana means old, ancient, etc. This nāma says that Brahman is old and exists even today. He is beyond time and is infinite. He alone does not have modifications. All other beings undergo modifications and ultimately perish.

499. Śarīrabhūtabhṛt शरीरभूतभृत्

This is an extension of the common saying that everything originates from the Brahman. For a physical body to exist, five basic elements (ākāśa, air, fire, water and earth) are required. Brahman creates these five elements one after another says Taittirīya Upaniṣad (II.1).

Physical body should not be considered as mere body. It is a temple and the Self within is the sanctum sanctorum.  Physical body along with mind is a pre-requisite for a soul to unfold its karmic account. Therefore physical body is also the creation of Brahman with the aid of the five elements and their modifications.

500. Bhoktā भोक्ता

Repetitive nāma-s 143 and 888.

Bhokta is the one who enjoys and this is explained in nāma 143.

Bhokta is the one who enjoys the material world through the five sensory organs, which are nothing but the modifications of five elements discussed in the previous nāma. He uses his sensory organs along with antaḥkaraṇa (mind, intellect, consciousness and ego) to enjoy the materialistic world. When the consciousness of the bhokta is turned outwards, he becomes a materialistic person. Instead if he turns his consciousness within to realize the Self with the help of spiritual knowledge, he becomes a spiritual person. For a bhokta (enjoyer), the thought of karta (doer) is also important. Both bhokta and karta become unified to continue the process of life process, the cause of which is always Brahman.

This nāma says that He is the enjoyer. It is to be remembered that Brahman is omnipresent and consists of both good and bad. If He is good all the time, His omnipresence is under jeopardy. 

VISHNU SAHASRANAMA 480 - 488

480. Kṣaram क्षरम्

This nāma is to be read along with the next nāma.

Kṣara means perishable. When an object is subject to decay, it has to undergo modifications.  For example, a child is born, grows along with age, only to die ultimately.  This nāma says that He prevails even in perishables.  This reaffirms His omnipresence.

Kṛṣṇa explains this in Bhagavad Gītā (VIII.4). “All perishable objects are adhibhūta (the all penetrating influence of the Supreme Spirit); the shining puruṣa (Self influenced by māyā) is adhidaiva (divine agent acting on material objects); and in this body I Myself, dwelling as the inner witness, am Adhiyajñā (the subject of sacrifice).

481. Akṣaram अक्षरम्

Akṣara means imperishable and obviously referring to the Brahman. Brahman as puruṣa dwells within, witnessing all the actions of the gross body in conjunction with mind.

Kṛṣṇa explains in Bhagavad Gītā (XV.16) the difference between the body and the soul. “There are two kinds of puruṣa-s; one is the bodies of all beings spoken of as perishable while the Jīvātmā or the embodied soul is Imperishable.”

Jīvātmā-s are nothing but the reflections of Paramātmā, concealed by māyā.

482. Avijñātā अविज्ञाता

Avijñāta means unknown and contextually this can be explained as unable to know. A jīvātma who strives to know the concealed Self within is addressed here as Avijñātā. A jīvātma is not able to realize the Self within with ease as the Self is concealed by māyā, as a result of which one forgets that he himself is the Brahman. Realising the Brahman within is known as Self realisation.

483. Sahasrāṁśuḥ सहस्रांशुः

Sahasrāṁśu means thousand rayed. It refers to the one with infinite rays.  Sun gets its light only from Him. From Him alone, the universe derives its light.

Kṛṣṇa says in Bhagavad Gītā (XV.12), “The light in the sun that illumines the entire solar world, and that which shines in the moon and that too which shines in the fire, know that to be Mine.”

A number of Upaniṣad-s talk about this Light. 

Bṛhadāraṇayaka Upaniṣad (IV.iv.6) says “upon that immortal Light of all lights the gods meditate as longevity.” This means that gods meditate on this Supreme Light for their immortality. 

Kaṭha Upaniṣad (II.ii.15) explains this further. “In the presence of Brahman, the sun does not shine, nor do the moon and stars, nor does lightning, let alone this fire.  When Brahman shines, everything follows.  By Its light, all these are lighted.”  This is the famous dīpa ārādhana mantra:

“na tatra sūryo bhāti na candratārakaṃ

nemā vidyuto bhānti kutoyamagniḥ

tameva bhāntamanubhāti sarvaṃ

tasya bhāsā sarvamidaṃ vibhāti|”

Chāndogya Upaniṣad (VIII.iii.4) says, param joytiḥ upasampadyate which means attaining the highest light.  The Upaniṣad says “Then, this person, who is the embodiment of happiness, emerging from the body and attaining the highest light, assumes his real nature.  This is the Self.”

484. Vidhātā विधाता

Repetitive nāma 44. He is the upholder of the universe. Brahman not only creates but also sustains the universe.  Hence is He is referred as Vidhātā.

485. Kṛtalakṣaṇaḥ कृतलक्षणः

Kṛtalakṣaṇa literally means excellent. Contextually it is explained as the One, from whom all the Scriptures originated including Vedas. There is a saying “vedāḥ śāstrāṇi vijñānam etat sarvam Janārdanāt वेदाः शास्त्राणि विज्ञानम् एतत् सर्वम् जनार्दनात्”. He is the embodiment of Pure Consciousness.

The above nāma consists of two words kṛta + lakṣaṇa. Kṛta means well done and lakṣaṇa refers to Vedānta-s. Based upon this interpretation, it is said that from whom, the Vedas and śāstra-s originate.

Because of His six qualities, wealth, dharma, glory, auspiciousness, knowledge and dispassion, He is addressed as Kṛtalakṣaṇa.

486. Gabhastinemiḥ गभस्तिनेमिः

Gabhasti means sun rays and nemi means spokes of a wheel. This means that He resides in the centre of the sun emanating spiritual rays to attain liberation. It can also be explained that the entire solar system revolves around him like the planets in our galaxy revolving around the sun.

487. Sattvasthaḥ सत्त्वस्थः

Sattva is one of the three guṇa-s – sattva, rajas and tamas. He is the embodiment of sattva guṇa. Brahman is full of sattva guṇa and almost devoid of other two guṇa-s. A jīvātma has all the three guṇa-s because of the influence of māyā. Stha means abiding.

488. Siṁhaḥ सिंहः

Repetitive nāma 200.

This nāma has been adequately explained earlier.

Contextually this nāma can be said to be referring to His Narasiṁha avatar.  There are two Upaniṣad-s dealing with this avatar. They are Nṛsiṁha Pūrvatāpinī and Nṛsiṁha Uttara Tāpinī Upaniṣad-s. Nṛsiṁha Pūrvatāpinī Upaniṣad reveals one of the great mantra-s known as Mantrarājam (मन्त्रराजम्), literally meaning the king of mantras. The mantra goes like this:

ugraṁ vīraṁ mahāviṣṇuṁ jvalantaṁ sarvatomukham |

nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ mṛtyumṛtyuṁ namāmyaham ||

उग्रं वीरं महाविष्णुं ज्वलन्तं सर्वतोमुखम्।

नृसिंहं भीषणं भद्रं मृत्युमृत्युं नमाम्यहम्॥

This mantra talks about all the qualities of the Brahman. It is also said in the Upaniṣad that regular recitation of this mantra leads to liberation.

Hence, He is revered here as Siṁhaḥ.