Vishnu Sahasranama 36 - 45

Vishnu Sahasranama 36 - 45

36. Īśvaraḥ ईश्वरः

Īśvara means the master. This nāma says that Viṣṇu is the master of the universe.

As per Sāṃkhya philosophy, Īśvara is the stage of attainment of knowledge. There is difference between the Brahman and Īśvara. Brahman is incomprehensible. Brahman is realised only through His power of projection known as Īśvara. It is only Īśvara, who helps the souls to evolve. In other words, Īśvara is the Brahman with attributes. The Brahman with attributes is known through various names and forms for the convenience of visualization.

The following explanation by Gabriel Pradiipaka will explain the difference between Brahman and Īśvará. “Īśvará is the one who is in the middle of the hassle caused by Prakṛti. This Īśvará is a superposition on Bráhma according to Advaita, or else, He is the Lord of all, according to Dvaitá. Bráhma has no matter and therefore, no Prakṛti can be contained in Him. Bráhma is not the container of anything. In your experience, the subject experiencing the making of Prakṛti is the jīvá or individual soul, who is āatmā (who is Bráhma) finally. The main difference between Advaita and Dvaitá is that Advaita says that only Bráhma is real, while Dvaitá brings the duality of “the Lord and the individual souls”. If you perceive that you don’t exist, but only Bráhma exists, you are experiencing what Saṃkarācārya experienced. If you perceive that you are an individual soul in the middle of the creations of His Prakṛti (of the Lord), you are perceiving what Mádhvācārya perceived.” (Brahma here means the Brahman)

37. Svayaṁbhūḥ स्वयंभूः

He has manifested on His own. He was not created by anyone else. He is the cause for creation and there is no cause for His creation. He created Himself. This is yet another quality of the Brahman. He is ādhi (first) and anādhi (without parentage).

38. Śaṁbhuḥ शंभुः

The one who bestows happiness and prosperity is Śaṁbhu. Viṣṇu is the upholder of this universe and He ensures that all the beings are happy under His regime. Saguṇa Brahman has multifarious activities. He creates, sustains, absolves, dissolves and recreates. He is in control of all the functions simultaneously. This is the difference between man and the Brahman. Man can attend to one function at a time, whereas the Brahman has to attend to all the functions at all times. If He winks for second, the universe will head for dissolution. That is why, gods are described as non-winking entities.

39. Ādityaḥ आदित्यः

Though Ādityaḥ generally mean all the gods, in particular it means the Sun. Sun is always worshipped as god, as Brahman’s self-effulgence is described in terms of sun’s brightness. Brahman alone is Self-illuminating and the sun derives its light only from Him.

Kṛṣṇa said, “I am the radiant sun among the luminaries.” (Bhagavad Gita X.21). There are twelve sons of Aditi, wife of sage Kaśyapa and one among them is Viṣṇu.

40. Puṣkarāṣaḥ पुष्कराषः

His resembles the petals of lotus flower. Viṣṇu is known for the beauty of His eyes. When He looks graciously and compassionately at the universe through His beautiful eyes, the entire universe is endowed with auspiciousness. Viṣṇu is always compassionate and is full of auspiciousness. One’s compassion is expressed through the radiating auspiciousness of his body.

41. Mahāsvanaḥ महास्वनः

The One who has a thunderous voice. His voice is the origin of sound that ultimately manifested as the Vedas. This also goes to prove that He is the Śabdabrahman, the Brahman assuming the nature of sound. At the cosmic level, this is the movement of consciousness that brings forth the universe. This way also, Viṣṇu is said to be the Creator of the universe.

Pure Consciousness is the Brahman and the individual consciousness is the soul. When the individual consciousness realizes the Pure consciousness, it is Self-realisation.

42. Anādi-nidhanaḥ अनादि-निधनः

He has neither a beginning nor an end. Because of this, He is beyond modifications. The one who has a beginning and an end alone is subjected to modifications and changes. The One that is without modifications is the eternal and Brahman alone is eternal.

43. Dhātā धाता

He is the supporter of the universe, or on whose support the universe exists. Bhagavad Gita (VIII.9) says, ‘sarvasya dhātāram’ which means ‘sustainer of all’. The Brahman, projecting Himself as Īśvara, (nāma 36) sustains the universe.

44. Vidhātā विधाता

He sustains the universe by law of karma. The previous nāma said that He is the supporter and this nāma explains how He supports the universe. The ‘Law of Karma’ is the law of the Lord, by which the universe is administered. Every action of a man unfolds as resultant factors of his past thoughts and deeds. All thoughts and actions are stored as karma and manifests when the time is ripe for a particular karma to manifest. Evil thoughts are more dangerous than evil actions, as evil thoughts get embedded in the subconscious mind that also transmigrates along with the soul.

45. Dhātṛuruttamaḥ धातृरुत्तमः

The discussion of the supporting aspect of the Brahman is being continued. Dhātṛ means the One who personifies creation and uttama means the Supreme. Therefore, this nāma refers Him as the Supreme personifier of creation. How He personifies the creation? Personification happens through dhātu-s. There are seven layers or substratum in human body known as dhātu-s. They are chyle, blood, flesh, fat, bone, marrow, procreative fluids and skin.

He is the cause of creation of these dhātu-s.

Vishnu Sahasranama 26–35

Vishnu Sahasranama 26–35

26. Śarvaḥ शर्वः

He is the One who destroys the universe at the time of annihilation, known as pralaya. There are four types of dissolution and they are eternal or nitya, natural or prākṛta, occasional or naimittika and ultimate or ātyantika. The first three are caused by the cessation of the past work and the fourth one happens due to the dawning of knowledge by simultaneously dissolving ignorance, which is an impediment to realisation of the Self.

27. Śivaḥ शिवः

He is benevolent, auspicious and gracious. Māṇḍūkya Upaniṣad (7) says,

prapañcopaśamaṁ śāntaṁ śivamadvaitaṁ caturthaṁ manyante sa ātmā sa vijñeyaḥ

 प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः

‘The embodiment of peace, the sum total of all that is good (śivam), one without a second, the fourth state of turya. Think this turya to be the Self, and this Self has to be realised.’ This nāma subtly conveys the essence of the Self. Viṣṇu is in the form that Self. His Brahmanic status is reaffirmed though this nāma.

Śiva also means purity. Only the Brahman is the absolute form of purity. Brahman remains pure as He is devoid of guṇa-s. Guṇa-s are the attributes of Prakṛti. What is the quality of the Brahman? The next nāma explains this.

28. Sthāṇuḥ स्थाणुः

Sthāṇu means steady. In the present context it means the One without modification. The Brahman is without out modifications. The previous nāma said that He is the Brahman and this nāma says that He is the one without modifications, referring to nirguṇa Brahman or the Brahman without attributes. Only the Brahman without attributes is pure and beyond modifications.

Kṛṣṇa while explaining the qualities of soul says, “sthāṇuḥ acalaḥ sanātanaḥ” which means ‘immovable (sthāṇuḥ), constant and everlasting’ (Bhagavad Gita II.24). The individual soul educes the quality of the Supreme Soul.

29. Bhūtādiḥ भूतादिः

He is the cause of entire creation. This is the quality of the Brahman. His origin is unknown. That is why the Brahman is called ādi (beginningless) and anādi (without parentage, created on Its own).

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

30. Nidhiravyayaḥ निधिरव्ययः

Nidhi means treasure and avyaya means imperishable. He is the imperishable treasure. This nāma does not mean the material wealth and the Brahman has no connection to material wealth. At the time of annihilation or the deluge, all the beings get absorbed into the Brahman till the next creation is made. All the beings take a sojourn at the time of annihilation in the Brahman. In spite of this, the Brahman does not undergo any modification or change and remains as It is. The souls take only a temporary shelter in the Brahman only during deluge. At the time of recreation, they are again born as per the karmic law. The Brahman absorbs the entire universe during His act of annihilation only to recommence His act of creation. This does not mean liberation for the souls. This stage is only a temporary respite for them. When the whole universe does not exist, He alone exists.

31. Saṁbhavaḥ संभवः

He incarnates to destroy the evil forces that act as deterrent factors to uphold dharma. His incarnations happen only out His free will.

Free will of the Brahman is different from the free will of human. Free will of the Brahman is His own power of autonomy that nobody else possesses. The entire universe is the manifestation of His free will. Human free will is his capacity to take decisions on his own uninfluenced by external agencies. The right choice of freewill liberates a man. The option before a man is either to be with Brahman’s creation or with the Brahman and the latter leads to liberation of soul.

Kṛṣṇa explains the necessity for His incarnations in Bhagavad Gita (IV.8).

paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām |
dharmasaṁthāpanārthāya sambhavāmi yuge yuge ||

 परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंथापनार्थाय सम्भवामि युगे युगे॥

Kṛṣṇa says. “For the protection of the virtuous, for annihilating the evildoers and to firmly establish dharma, I am born from age to age.” Incarnation happens in two ways. One is His direct incarnation like Kṛṣṇa and the other is the embodiment in the forms of sages and saints. However, the underlying principle in both the cases remains the same.

32. Bhāvanaḥ भावनः

He administers the universe through the ‘law of karma’. One’s enjoyment or sufferings is only due to his own thoughts and actions. The Brahman does not cause a person to act as He remains only as a witness. Actions unfold only due to individual karmas accumulated over several births.

Brahma Sūtra (III.ii.38) says, “phalamat upapatteḥ” which means ‘the fruits of actions come from Him.’ If this is true, then the law of karma becomes obsolete. Law of karma cannot become obsolete, hence, Vedāntins argue that the Brahman presides over everything, He also ordains the results of karmas according to the quality of the karmas. Technically speaking, this argument is right because the ‘law of karma’ is enacted by the Lord. This also augurs well with the theory that the Brahman is acting only as a witness and does not partake in any actions.

33. Bhartā भर्ता

He is the supporter of the universe. Kṛṣṇa says (Bhagavad Gita IX.18), “I am the supreme goal, the supporter, the Lord...” Śvetāśvatara Upaniṣad (VI.6) uses the term, “viśvadhāma” to describe His support to the universe. Without His support, there can be neither creation nor any activity. The universe revolves around Him.

34. Prabhavaḥ प्रभवः

Prabhava means excellence, the Supreme Creator. He is the source of the great elements like, ether, air, fire, water and earth. Taittirīya Upaniṣad (II.1) says, “from the Self came space; from space, air; from air, fire’ from air, fire; from fire, water; from water, earth….” The universe evolves from Him in stages. This also endorses the theory of evolution that happens in stages.

Kṛṣṇa says, “I am the source of entire creation.” (Bhagavad Gita VII.6)

35. Prabhuḥ प्रभुः

Prabhu means capable, mighty, powerful etc. This nāma reaffirms His supremacy conveyed through the previous nāma. It is necessary for a ruler to be not merely excellent, but also should have the capabilities to effectively administer his kingdom. These two nāma-s say that the Brahman has both these qualities.

Vishnu Sahasranama 21 - 25

Vishnu Sahasranama 21 - 25

21. Nārasiṁhavapuḥ नारसिंहवपुः

Nārasiṁha avatar of Viṣṇu is considered as one of His important incarnations. Nara or nāra means man, siṁha means lion and Vapu means body.

A brief note on His Nārasiṁha avatar: His fourteenth Avatar is Nārasiṁha avatar, whose form is widely worshipped. In Varāha avatar, Viṣṇu killed the demon Hiranyākśā. His brother Hiraṇyakaśipu deeply grieved by the death of his brother vowed to destroy Viṣṇu. He did tapas and got a boon from Brahmā that he would not be killed by any gods, human and beasts. After having obtained this boon, he conquered Indra and reached Vaikuṇṭha. Viṣṇu made Himself into a subtle form and entered the heart of Hiraṇyakaśipu. After failing to find Nārāyaṇa, Hiraṇyakaśipu was under the impression that fearing him, Viṣṇu had run away. The demon returned to his kingdom. Prahlāda was born to him and became a great devotee of Viṣṇu. Hiraṇyakaśipu tried all means to prevent Prahlāda from being a devotee of Viṣṇu but he miserably failed. He then decided to eliminate Prahlāda, but again Hiranyakasipu failed. Deeply disconcerted with Prahlāda’s behaviour, one day Hiraṇyakaśipu asked Prahlāda ‘who supports him’? Prahlāda replied by saying that Viṣṇu is the supporter of everything including Hiraṇyakaśipu. Challenging his son, Hiraṇyakaśipu struck a huge pillar with his mighty sword. There was a noise much louder than a thunder. By ripping open the pillar there appeared a form that was neither a god nor a human nor a beast. His body looked that of a human and his face and hands resembled a lion. This was the form of Nārasiṁha. Lord Nārasiṁha put Hiraṇyakaśipu on his lap tore open his chest by roaring like a lion. His roarings rattled all the worlds. Everyone was scared to go anywhere near Nārasiṁha. But, Prahlāda prostrated before Nārasiṁha and by whose love, Lord Nārasiṁha cooled down and vanished. (Nārāyaṇīya: Canto 25) This incarnation is said to be of shortest duration. There are two Upaniṣad-s for this incarnation. They are Nṛsiṃha Pūrvathāpini Upaniṣad and Nṛsiṃha Utharathāpini Upaniṣad. Nṛsiṃha mantra beginning with ‘ugra vīram mahā viśnuṃ’ is known as mantra rājaṁ, which means the king of all mantras or the superior mantra. There are 32 akṣara-s in this mantra and each of these letters represents one god. There are specific ways of reciting this mantra rājaṁ in combination with certain other mantras which eradicates all miseries (Nṛsiṃhathapani Upaniṣad-s).

Following Is The Mantra Rāja Mantram:

ॐ ugravīraṁ mahāviṣṇuṁ jvlaṁtaṁ sarvatomukhaṁ|
nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ mṛttumṛttuṁ namāmyaham ||

ॐ उग्रवीरं महाविष्णुं ज्व्लंतं सर्वतोमुखं।
नृसिंहं भीषणं भद्रं मृत्तुमृत्तुं नमाम्यहम्॥

Note: Nārasiṁhavapuḥ means “the one whose form (vapus) is that of Narasiṁha (Nārasiṁha)”. The name of the “avatāra” is then: “Narasiṁha” (Man-lion), and not “Nārasiṁha” (lit. of or related to Narasiṁha; i.e. the “a” vowel is made long in order to show relation to “Narasiṁha”, that is, “that of Narasiṁha”).

Nṛsiṁha = Narasiṁha (they mean the same thing).

22. Śrīmān श्रीमान्

Śrī refers to the Consort of Viṣṇu, Goddess Lakṣmī, who is well known for auspiciousness. Viṣṇu holds His Consort Lakṣmī in His chest. Hence He is fondly called as Śrīmān. The form of Viṣṇu is known for auspiciousness and resplendence and His Consort Lakṣmī has the same qualities. Because He beholds Lakṣmī in His chest, He appears splendiferous.

Goddess Lakṣmī Herself says in Lakṣmī tantra (II.13), “He Hari (another name for Viṣṇu. Literal meaning - carrying) being “I” (the Self), is regarded as the self in all beings and I am the eternal “I” hood of all living beings.” This refers to Puruṣa and Prakṛti of Vedānta.

Pāñcarātra system gives grandness to Goddess Lakṣmī treating Viṣṇu as the Supreme Brahman or the static energy and the Goddess Lakṣmī as His kinetic force, to sustain the universe. It is only on the permission of Goddess Lakṣmī, one can attain the lotus feet of Viṣṇu or liberation.

23. Keśavaḥ केशवः

The One who has long and beautiful hair. Many of the incarnations of Viṣṇu have long, beautiful and flowing hair.

Keśava is made up of ka + a + īśa. Ka refers to Brahmā, a refers to Viṣṇu and īśa refers to Rudra. Therefore, Keśava means the One, who is supreme to the lords of creation, sustenance and destruction. This nāma is also said to refer to His Brahmanic status. This statement is substantiated in the following mantra:

sarva deva namaskāraḥ keśavaṁ prati gacchati ।

सर्व देव नमस्कारः केशवं प्रति गच्छति ।

This means that the obeisance paid to all gods ultimately reach Keśava. There is yet another verse in Nārāyaṇasūktam (verse 12) which says,

tasyāḥ śikhāyā madhye paramātmā vyavasthitaḥ |

sabrahma sa śivaḥ sa hariḥ sendraḥ so'kṣarḥ paramaḥ svarāṭ ||     

 तस्याः शिखाया मध्ये परमात्मा व्यवस्थितः।
स ब्रह्म स शिवः स हरिः सेन्द्रः सोऽक्षर्ः परमः स्वराट्॥

‘In the midst of that flame, the Brahman is seated. He is Brahmā, He is Śiva, He is Hari (Viṣṇu). He is the One without any ruler’ and this verse reconfirms His Supremacy. He is the Ultimate. Attaining His lotus feet is liberation.

24. Puruṣottamaḥ पुरुषोत्तमः

Puruṣottama means an excellent man. It can be split into Puruṣa + uttama. Puruṣa has already been discussed in nāma 14. Uttama means the highest. Therefore, Puruṣottamaḥ means the highest of puruṣa-s, the Supreme Soul or the Brahman.

Kṛṣṇa explains Puruṣottama in Bhagavad Gita (XV.18). “I am beyond the perishable matter of kṣetra, I am Superior to the imperishable soul; hence I am known as Puruṣottama.”

Śvetāśvatara Upaniṣad (I.10) says, ‘the Cosmic Self (Puruṣottama) controls both the phenomenal world and the individual self. If you meditate on that Cosmic Self, māyā’s cosmic hold ceases and you are liberated.”

25. Sarvaḥ सर्वः

He is everything and exists everywhere. The quality of the nirguṇa Brahman is being explained here. He is omnipresent and He is inconceivable. All that exists everywhere is nothing but His images. Everything is created by Him, sustained by His power and dissolved unto Him. This nāma affirms that this Sahasranāma teaches advaita philosophy.

Advaita is a philosophy of non-dualism. It is more to do with one’s personal experience than mundane theory. All that is not Brahman is negated and finally the One without a second is realised. For those who have realised the Self, everything else is superimposed on the Brahman.

Nārāyaṇīya (96.2) (composed approximately in 1560) says, “You are the individual self and you are the primeval matter (Prakṛti). There is no end to Your manifestations. There is nothing in the universe without you.”

Vishnu Sahasranama 13 - 20

Vishnu Sahasranama 13 - 20

13. Avyayaḥ अव्ययः

Brahman is beyond modification. He is eternal. Bṛhadāraṇyaka Upaniṣad (IV.iv.25) says, “Birth-less Brahman is non-decaying and immortal.” This also proves the point that the Brahman is not born. When there is birth, there has to be death. In the initial stages of spiritual pursuit, this is the significant factor that differentiates the Brahman from other beings. Any object can be recognised by ordinary means i.e. senses. Brahman can be realised only through negations and affirmations. When one stops identifying other things, identity with the Brahman begins to dawn.

Bhagavad Gita (VII.25) says, “Veiled by My yogamāyā I am not manifest to all. Hence these ignorant men fail to recognise Me, the unborn and imperishable Supreme.” Yogamāyā is the divine potency by which the Brahman conceals Himself.

14. Puruṣaḥ पुरुषः

The one who resides in a body. Pura means a fort. Body is compared to a fort. Nine openings in the body are the nine gates. Bhagavad Gita (V.13) says, ‘navadvāre pure’. The nine openings in the body are – pair of eyes, pair of ears, pair of nostrils, mouth, organs of procreation and excretion. Puruṣa refers to the individual soul. Soul by remaining within the fort, rules the fort.

Puruṣa is often used in Sāṃkhya philosophy and Bhagavad Gita is based on this. As per Sāṃkhya philosophy, the existence is based on twenty five principles or tattva-s, out of which puruṣa is the foremost. Puruṣa is the conscious spirit which only acts a witness. They are passive and non-productive. There are number of such puruṣa-s, also known as souls. What is called as puruṣa in Sāṃkhya philosophy is known as ātman in Vedanta. The fact is whether we call it as ātman or puruṣa, it is the indispensable factor in creation of a life.

15. Sākṣī साक्षी

What does the puruṣa do by remaining within? He not only rules, He also acts as a witness without partaking in any of the activities done by the embodied mind and body. Puruṣa seated within is the purest form of Consciousness and is not affected by any of the acts of the mind and body nor it induces the mind and body to act in a particular way. Kṛṣṇa also confirms this by saying, “ahaṁ sākṣī” meaning I am the witness.

One’s actions unfold mainly due to one’s karma-s, vāsanā-s (unfulfilled desires in previous births) and saṁskāra-s (impressions of previous births in the subconscious mind). Brahman or puruṣa does not make a person to act. Hence Puruṣa is said to be a witness. But without He being present within, no action is possible. He is like subtle electricity burning a gross electrical lamp.

16. Kṣetrajñaḥ क्षेत्रज्ञः

Kṣetra is the gross body and Kṣetrajña is the soul. Chapter XIII of Bhagavad Gita is totally devoted to the discussion of Kṣetrajña and kṣetra. All these nāma-s distinguish the Brahman from other existences. This nāma endorses the essence conveyed through the previous nāma-s. This does not mean that Viṣṇu Sahasranāma is propagating dvaita philosophy (dualism). The recitation of this Sahasranāma makes a person to advance in spirituality by enabling him to understand all the essential factors of spirituality in the beginning. By the time, a devotee recites the final nāma, he is ready for liberation. Hence, it is important to understand the meaning of each nāma.

Kṛṣṇa explains the difference between Kṣetrajña and kṣetra. “The body is termed as the field or kṣetra and the one who is knower of the field is Kṣetrajña. (In other words, matter is kṣetra and the soul functioning through it is Kṣetrajña.) Know Myself to be Kṣetrajña in all the Kṣetra-s.” Kṛṣṇa completes this chapter by saying, “Those who perceive with wisdom the difference between Kṣetrajña and kṣetra attain liberation.”

17. Akṣaraḥ अक्षरः

The imperishable. The Brahman is imperishable and He alone is imperishable. The whole universe is made up of kṣaraḥ क्षरः Akṣaraḥ अक्षरः or perishables and the imperishable. This nāma is not merely an endorsement of the previous nāma, but also affirms that there is no difference between Kṣetrajña, the individual soul and Akṣara, the Brahman.

Kṣetrajña means the individual soul and Akṣara means the Supreme Self, the Brahman. In reality, there is no difference between the two.

18. Yogaḥ योगः

The One, who can be attained through Yoga. Yoga means union, the union of individual soul with the Supreme Soul. The one who consciously affirms that his soul is no way different from the Supreme Soul is a yogi. Such union can be accomplished by controlling one’s mind, as realisation of the Brahman takes place only in the mind.

When the mundane level of one’s consciousness transforms into the highest level of consciousness, also known as the Supreme Consciousness or the Purest form of Consciousness, the self realizes the Self. Till such time, a person continues to be deluded by illusion. The veil of delusion is removed instantaneously when the union between self and the Self takes place in the arena of one’s mind.

Kṛṣṇa explains this Bhagavad Gita (II.50), “Strive for the practice of yoga of equanimity (steadiness of mind)” to attain Me.

19. Yogavidāṁ netā योगविदां नेता

The knowers of yoga always stay connected with the Brahman. Their individual consciousness no longer exists and stands merged with His Cosmic Consciousness. They are known as yogavid-s. As such yogavid-s stand eternally connected with Him, He takes care of them. Kṛṣṇa beautifully explains this in Bhagavad Gita (IV.22).

अनन्याश्चिन्तयन्तो मां ये जनाः परुपसते।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यं॥

ananyāścintayanto māṁ ye janāḥ parupasate |
teṣāṁ nityābhiyuktānāṁ yogakṣemaṁ vahāmyaṁ ||

“The devotees who constantly think of Me, and worship Me, thinking of nothing else, I take care of them and personally attend to all their needs”. The Brahman not only wants men to surrender unto Him to absolve themselves from the pains of birth and death, but also assures them that He will take care of all their needs and protect them personally. This is a stage where devotion for the Lord dissolves and sprouts as love for Him. Liberation cannot be attained through devotion, but only through love. When the time is ripe, this transformation automatically happens within.

20. Pradhānapuruṣeśvaraḥ प्रधानपुरुषेश्वरः

This nāma should be read as pradhāna + puruṣa + īśvara. Pradhāna refers to the essential part of creation, the prakṛti, the primordial nature. For every creation, an individual soul (puruṣa) has to interact with Prakṛti. The Brahman unleashes His power of māyā through prakṛti. Both puruṣa and prakṛti are ruled by the Brahman. In other words, both are His own creations or His very Self. This nāma says that Viṣṇu is the Chief of both puruṣa and prakṛti. The power of the Brahman manifests as puruṣa and prakṛti.