Vishnu Sahasranama 346 - 380

Vishnu Sahasranama 346 - 380

346. Padmanābhaḥ पद्मनाभः

Repetitive nāma-s 48 and 196.

It is said that the Soul resides in the heart. It is not the biological heart, but it is the heart cakra, which appears like a lotus flower. Since Lord Viṣṇu, resides there merely witnessing all the activities of the gross body, He is addressed as Padmanābha.

347. Aravindākṣaḥ अरविन्दाक्षः

His eyes appear like lotus flower. There is significance for comparing eyes of Gods to lotus flowers. Since the petals of a lotus flower are wide, eyes of Gods are also wide so that they can view many things at a time. It is only the poetic interpretation of the beauty of His eyes.

348. Padmagarbhaḥ पद्मगर्भः

Padmagarbha refers to the interior of a lotus flower. Nāma 346 described the seat of the Soul and this nāma describes the Soul itself. The Soul is embedded deep within. Chāndogya Upaniṣad (VIII.1) explains this. It says, “This body is the city of Brahman. Within it is an abode in the shape of a lotus (heart) and within that there is a small space. One must search within this space and earnestly desire to know what is there.” This is known as Self-realization.

349. Śarīrabhṛt शरीरभृत्

When the Soul is endowed with a body It is called Śarīrabhṛit. By being present within the body, the Soul sustains and nourishes the body. This does not mean that the Soul directly nourishes and sustains. By Its mere presence, the body is being nourished by food, water and air. If it is said that He nourishes the body, then it makes the Soul as the Saguṇa Brahman or Brahman with attributes. Only māyā is Saguṇa Brahman. Soul is Nirguṇa Brahman.

350. Maharddhiḥ महर्द्धिः

He is the possessor of great wealth and also a perfectionist. Generally wealth and perfectionism do not go together. Because He being a perfectionist, all the gods and goddesses perform their duties out of fear for Him, carry out their duties meticulously. If any of the gods err even marginally, the universe will be annihilated.

Kaṭha Upaniṣad (II.iii.3) says, “From fear of Brahman, fire gives heat, the sun shines, Indra, Vāyu and Yama do their duties.” He is such a perfectionist. Taittirīya Upaniṣad (II.1) says that He nourishes the universe by producing the elements and finally the food that helps all the beings to sustain.

351. ṛddhaḥ ऋद्धः

Repetitive nāma 278.

He is the one who has conclusively demonstrated that He is the Brahman. He demonstrates this by His various actions and unique leadership. He commands respect. In spite of all His acts, He Himself does not take credit. He gives the entire credit to Māyā, His very own creation. Both Brahman and Māyā are not different. His concealing and projecting power is known as Māyā

352. Vṛddhātmā वृद्धात्मा

Vṛddha means old and this nāma says that He is oldest Soul. It is the poetic way of expressing that He is oldest in the universe and from Him alone, everything originated. Puruṣasūkta says that He was born much ahead of all gods.

First He alone was present and when He wanted to create the universe, He created māyā who becomes the cause for the manifestation of the universe.

353. Mahākṣaḥ महाक्षः

His eyes are being described as great, because they are wide and look like lotus flowers. They are great because, they can see the entire universe at the same time, in contrast to the human eyes, whose of vision is limited.

354. Garuḍadhvajaḥ गरुडध्वजः

Garuḍa is His vehicle, often known as the mythical bird and dhvaja means flag. Generally flags are fixed in the chariots of kings. It is like national flag. Garuḍa has brilliant lustre, which made gods and goddesses frightened. He can fly in any height.

355. Atulaḥ अतुलः

Atula means unparalleled. Śvetāśvatara Upaniṣad (IV.19) says, “na tasya pratimā asti yasya nāma mahad yaśāḥ न तस्य प्रतिमा अस्ति यस्य नाम महद् यशाः” This means that there is no way of describing Him and He is what He is. Brahman can be described with all superlative degrees, still there will be mistakes in fully describing Him, says this Upaniṣad. He cannot be perceived, but can only be realized.

Arjuna addresses Kṛṣṇa in Bhagavad Gītā (XI.43), “O Lord of incomparable might, in all the three worlds there is none even equal to you, how then any better?”

356. Śarabhaḥ शरभः

Śarabha means stronger than lions and elephants. The nāma is used to describe the omnipotence of the Brahman.

Cara (not Śara) also refers to all perishables, the gross bodies and bha means Light. Brahman resides within, eternally shining. It is due to the inherent ignorance, we fail to realize Him. Instead of realising Him within, ignorant men waste their precious time seeking Him elsewhere.

357. Bhīmaḥ भीमः

Bhīma means formidable. The universe operates on different energies of the Divine. All these energies operate in an organised manner, fearing His wrath. Taittirīya Upaniṣad (II.8) says, “The wind blows out of fear for him. The sun also shines out of fear. Out of fear for Him, Agni, Indra, Yama and others rush to carry out their duties.”

Brahman is a perfect disciplinarian, as He is embodiment of virtues. He does not hesitate to eliminate sinners, through His incarnations. Though it is not necessary for Him to incarnate, it is only to declare to the world that He cannot tolerate sinners.

358. Samayajñaḥ समयज्ञः

Samayajña means the knower of the right time. This nāma is explained in two ways. First, being the Brahman, He knows the right time to create the universe and annihilate it. As long as the balance between virtues and sins is maintained, He continues to sustain the universe. When sins predominate over virtues, He annihilates the universe to create again.

The other interpretation is that He knows all the six types of philosophical systems. This means all these six philosophical systems originate from Him. The six philosophical systems are Nyāya, Vaiśeṣika, Sāṅkhya, Yoga, Mīmāṁsā and Vedānta. Indian philosophical systems are generally known as darśana. Darśana is of two types – orthodox (āstika) and non-orthodox (nāstika). The above six philosophical systems fall under āstika system.

359. Havirhariḥ हविर्हरिः

Havir refers to havis, (normally cooked rice) offered in oblations. Viṣṇu presides over all yajña-s (in this context, fire rituals). Hari is one of the many names for Viṣṇu.

Kṛṣṇa says in Bhagavad Gītā (IX.24) “अहं हि सर्वयज्ञां भोक्ता प्रभुरेव च ahaṁ hi sarvayajñāṁ bhoktā prabhureva ca”, which means ‘I am the Lord and the enjoyer of all sacrifices.’

This nāma says that Hari presides over all sacrifices and oblations of havis offered in fire rituals, ultimately reach Him.

360. Sarvalakṣaṇa lakṣaṇyaḥ सर्वलक्षण लक्षण्यः

Here, lakṣaṇa refers to Vedānta-s. He can be realized only through Vedānta-s. Brahman can be realized only through self exploration. It is not the type of philosophy that counts, but the sincerity of the aspirant that alone counts to realize Him.

There are several instances in the Scriptures where the Brahman is not realized by the scholars, but by those who have deep love for Him.

361. Lakṣmīvān लक्ष्मीवान्

He is the Consort of Goddess Lakṣmī. Śrī also means Lakṣmī. Nāma-s 22, 178 and 220 Śrīmān convey the same meaning. Lakṣmī also means prosperity, happiness, good fortune and success. Viṣṇu is the one who gives all these to His devotees. Devotees are those, who constantly meditate on Him.

These nāma-s convey that Viṣṇu is the Lord of wealth, both material and spiritual wealth.

362. Samitiñjayaḥ समितिञ्जयः

Samiti means war and jaya means victory. He is victorious in His war against sinners. He defeats sinners in order to uphold virtues.

Samitiñjaya is another name of Lord Viṣṇu.

363. Vikṣaraḥ विक्षरः

Vikṣara means flowing out. All auspicious things flow out from Him. He is auspicious not only on His own merit, but also as the consort of Goddess Lakṣmī, who is an embodiment of auspiciousness.

Kṣara means perishable. Vi is used here to mean the opposite; therefore vikṣara means imperishable, the exclusive quality of the Brahman.

Kṛṣṇa explains this in Bhagavad Gītā (VIII.20). “Far beyond even this Unmanifest, there is yet another unmanifest Existence, that Supreme Divine Person, who doe not perish even though all beings perish.”

364. Rohitaḥ रोहितः

Rohita means fish and hence this nāma refers to His matsya avatāra. He resurrected the earth from the great deluge, assuming the form of a fish.

365. Mārgaḥ मार्गः

Repetitive nāma 397.

Mārga means seeking. He is sought after, because He is the Supreme and offers liberation. It also means the path, the path to attain liberation. He is the goal and the path is spiritual practice. Spiritual practice culminates in Bliss, where He is realized. Realization and liberation have to happen in one’s mind.

Kṛṣṇa explains this. “Fix your mind on Me, be devoted to Me, worship Me and make obeisance to Me; thus connecting your self with Me and entirely depending on Me, you shall attain liberation.” (Bhagavad Gītā IX.34)

366. Hetuḥ हेतुः

Hetu means cause. Since He is the cause of the universe, He is addressed as Hetu. He is both instrumental and material cause of the universe. The latter is not possible without the former.

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.”