Vishnu Sahasranama Meaning 86 - 91

Vishnu Sahasranama Meaning 86 - 91

86. Śaraṇaṁ शरणं

He is the ultimate protector, the ultimate sanctuary. Taking shelter in Him gives relief from sufferings and pains. The concept of śaraṇāgati (approach for protection) is considered very important amongst the followers of Viṣṇu.  

Surrender is an important aspect of spiritual path. When a person performs an action without attachment to the fruits of an action, it is known as surrender. Here, the power of ego is overcome by the concept of surrender. By surrendering to the Brahman, one understands his essential nature that was hither to veiled by His projecting power known as māyā.  

Towards the end of Bhagavad Gita (XVIII.65, 66) Kṛṣṇa says, “Fix your mind on Me, worship Me and bow down to Me. By doing so, you will come to Me alone. I promise you. Resigning all dharma, take refuge in Me alone. I shall absolve you of all your sins.” When one surrenders to the Lord, he need not even follow the path of dharma as such a person will have no other thought except the Lord. Such a person walks with Him, eats with Him and sleeps with Him. The one without the other is just not possible. Duality blossoms forth into non-duality.  

87. Śarma शर्म

Śarman means happiness. When this word is used with reference to the Brahman, it means bliss. Brahman is the embodiment of bliss. He is not just the embodiment of bliss alone; He is the embodiment of everything that prevails in the universe. He is also full of anger, rage, pains and miseries. Otherwise, He cannot be omnipresent.  

A jīvanmukta can also be in the state of total bliss. A jīvanmukta is free from fear of death and he is not bound by limitations. He is a liberated person who continues to live merely to wipe out the remains of his karmas. A jīvanmukta always remains in the state of saccidānanda, the eternal bliss.  

Gabriel Pradiipaka explains the state of jīvanmukta thus: “The first obvious difference between a Jīvanmukta and an aspirant occurs when the former remains undisturbed while the latter just cannot. But there is another difference. Even when the Jīvanmukta feels sorry for having had that painful experience (like the rest of human beings do usually), sooner or later Turya emerges and triumphs. A Jīvanmukta lives within the body of his Lord, in the middle of His processes of contraction and expansion. So, here you have him feeling sorry for something, and at the next time you see him and he is full of Joy. For that reason, the scriptures say: "Tajjayati" or "That triumphs". Turya, the state of the Self, always triumphs and overcomes even depression, pain, fear, etc.  

So, the Jīvanmukta lives now like a mere mortal and then like an immortal. He cannot help having pleasant and unpleasant experiences, but his reaction is different. Even when he may react like a mere mortal, in the end Turya appears and shatters his pain. In his case, Turya is more powerful than the external circumstances at the mercy of which his physical body is exposed. He cannot stop behaving like a mere mortal, even though he might act like an immortal now and then. But even after showing how human he is, his Turya is so strong that It will come and snatch his pain from him by force.  

Therefore, people harboring the idea that a Jīvanmukta is like a kind of super human being, unable to feel sorry or pain or fear in all respects, cannot detect the presence of a real Jīvanmukta because he looks so usual. That false idea about Jīvanmukti or Liberation while one is alive was manifested by the Lord for undeserving people not to come near His devotee.  

All in all, Turya can be recovered by a lot of effort in the case of an advanced aspirant, but a Jīvanmukta experiences the emergence of Turya in a pretty autonomous way. It just emerges spontaneously and takes it all! Despite the Jīvanmukta experiences difficulties in his bodily life like the rest of the mortals, Turya always triumphs in his case.”  

88. Viśvaretāḥ विश्वरेताः  

Viśvaretas means the seed of the universe. Viśva literally means universal and retas means seed. Kṛṣṇa beautifully explains this in Bhagavad Gita (XIV.4), “Of all embodied beings, Prakṛti is the Mother, who conceives and I am the seed giving Father.”  

According to Sāṃkhya philosophy, there are two primary aspects of creation. One is the Puruṣa, the masculine energy and another is Prakṛti, the feminine energy. The conjugation between the two causes creation of the universe. Individual puruṣa, which is also known as the individual soul when unites with Prakṛti, an individual being is born.  

This nāma says that Viṣṇu is that Puruṣa, the Brahman. 

89. Prajābhavaḥ प्रजाभवः  

Prajā refers to the subjects of a kingdom. Universe is the God’s kingdom. Bhavaḥ means creation.

He is the cause of creation. The Divine has two aspects; one is the cause and the other is effect. Brahman is the cause and His power of projection known as māyā is the effect. The one who understands that both are the same is jīvanmukta. 

Kṛṣṇa says (Bhagavad Gita X.6) that the entire world has originated from His Will. Ultimately, it is the will of the Brahman that is responsible not only for creation but also for sustenance and absorption of the universe.  

90. Ahaḥ अहः  

Ahar means night and day of twenty four hour period. In this context He is the creator of time factor.  

This nāma also mentions about His Self-luminosity. Brahman alone is Self-illuminating. Other luminaries like sun reflect His light.  

Kṛṣṇa says in Bhagavad Gita (XVI.16), “Those who set aside ignorance by acquiring true knowledge that shines like the sun, thereby unveiling the Brahman.” Knowledge about the Brahman is always radiant that gets reflected through one’s body, by way of abundant positive energies around him.  

91. Saṁvastsaraḥ संवस्त्सरः

Saṁvastsara refers to a solar year. Sun’s movement from Aries to Pisces, comprising of twelve lunar moths is known as Saṁvastsara. Previous nāma said that He represents twenty four hours of a day and this nāma says that He represents a solar year.  

Typically speaking, these two nāma-s say that He is both tiny and large part of time. This goes well with the concept that Brahman is smaller than the smallest and bigger than the biggest.

Vishnu Sahasranamam 80 - 85

Vishnu Sahasranamam 80 - 85

80. Anuttamaḥ अनुत्तमः

He is matchlessly the best; the unsurpassed. Obviously, Brahman alone can remain unsurpassed. Mahānārāyaṇa Upaniṣad (XIII.13) says, “yasmātparaṁ nāparamasti kiñcit यस्मात्परं नापरमस्ति किञ्चित् ” This means that nothing is higher than Him. The Upaniṣad continues to say that there is nothing minuter and nothing greater than Him.

Arjuna adores Kṛṣṇa (Bhagavad Gita XI.43) by saying, “You are the Lord of incomparable might, in all the three worlds, and there is none equal to you. How then, any better?”

81. Durādharṣaḥ दुराधर्षः

Durādharṣa means invincible. There is a subtle conveyance in this nāma.

This nāma says that He cannot be conquered. This nāma does not speak about His valour. This is particularly so because of the previous nāma. Conquering here means, the conquering His heart. He heart cannot be conquered by those who are not devout to Him. True devotion alone can conquer His heart and for others He remains invincible. When devotion turns into love, the devotee moves very close to Him.

Kṛṣṇa Himself explains this in Bhagavad Gita (II.59), “Sense objects turn away from him, who does not enjoy them with his senses; but the taste for them persists. This relish also disappears in the case of a man with stable mind, when he sees the Supreme.”

82. Kṛtajñaḥ कृतज्ञः

Kṛtajña means the one who knows what is right and conducts himself in the rightful manner. Viṣṇu is always known for His righteousness. He is said to be the Lord of righteousness. He sets an example to others by following righteousness. Righteousness is nothing but religious percepts, exclusively for the purpose of Realisation.

Kṛṣṇa says in Bhagavad Gita (IV.7)

yadā yadā hi dharmasya glānirbhavati bhārata |
abhyutthānmadharmasya tadātmānaṁ sṛjāmyaham ||

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थान्मधर्मस्य तदात्मानं सृजाम्यहम्॥

“Wherever virtues decline and immorality looms, I embody as an avatar.”

The uttarabhāgaḥ of this Sahasranāma (verse 17) says,

ācāra-prabhavo dharmo dharmasya prabhuracyutaḥ

आचार-प्रभवो धर्मो धर्मस्य प्रभुरच्युतः

This means righteousness is born out of dharma and Viṣṇu is the Lord of dharma.

Nāma 532 is also Kṛtajñaḥ.

83. Kṛtiḥ कृतिः

Kṛti means the Creator. With reference to the previous nāma, this nāma should be interpreted as the One who creates the rules of dharma-s. Dharma is the customary observance of certain conducts prescribed by śāstra-s. Śāstra-s are religious treatises. There are two types of śāstra-s. The first one is prescribed based on the teachings of Veda-s. The second one is of recent origin. The first one is to be meticulously followed. This nāma says that Viṣṇu is the creator of these śāstra-s. After all, Vedas are His breath and He created these śāstra-s from Vedic teachings.

But, what are the benefits of following these śāstra-s? They form the foundation for one’s spiritual journey. When śāstra-s say do this and don’t do this, they purify the mind. Mind is the arena where the ultimate realisation of the Brahman takes place.

84. Ātmavān आत्मवान्

He is established in Himself and every other being is supported by Him. The Brahman has no origin and everything else, both movables and immovables, originate from Him.

Chāndogya Upniṣad (VII.xxiv.1), “It rests on its own power – no, not even on that power (this means the Brahman does not depend on anything, not even His own power).” This is the basic principle of non-dualism or dvaita philosophy. Whatever that exist is only the Brahman. The duality arises only if two things are present.

85. Sureśaḥ सुरेशः

Sureśa means the Lord of all gods. Every aspect of creation is represented by a god or goddess. For example, Varuṇa is the god who presides over water; Agni presides over fire, etc. Viṣṇu is the Chief of all such gods and goddesses.

Vishnu Sahasranama 72 - 79

Vishnu Sahasranama 72 - 79

72. Mādhavaḥ माधवः

Mā refers to Goddess Lakṣmī and dhava means husband. Goddess Lakṣmī is the consort of Viṣṇu. Both Viṣṇu and Śiva hold their consorts in high esteem. Viṣṇu holds Lakṣmī in His chest and Śiva holds His consort Śakti in His left lap. Both Viṣṇu and Śiva are the cause of creation and this cause is effected through their power of projections, known as their consorts. If one desires to reach the lotus feet of Viṣṇu, he has to first surrender to His projecting power Goddess Lakṣmī, who alone is capable of taking him to Him.

This also refers to Kṛṣṇa’s descendance, the Madhu or Yādava-s

73. Madhusūdanaḥ मधुसूदनः

He is the destroyer of a demon by name Madhu. Sūdana means destruction.

Madhu also refers to charming and delightful things. Charming and delight are the experiences associated with sensory organs. Sensory organs cause impressions in the mind, which in turn prevents the mind in becoming pure. If an aspirant surrenders to Viṣṇu, He ensures that such impressions are destroyed in the aspirant’s mind, paving way for his liberation.

74. Īśvaraḥ ईश्वरः

Nāma 36 is also Īśvaraḥ, which described Him as the master of the universe.

Īś means to possess and vara means to reward. He possesses the capacity to reward His devotees. Brahman alone has the capacity to reward whatever is prayed for. If devotees ask for wealth, He gives them wealth. If they ask Him for liberation, He gives them liberation. However, He gives subject to the law of karma. Though He gives, they get fructified only when the law of karma is ripe for its fructification. This is the reason for most of our prayers not being answered spontaneously. The life principle is based on the fact that what is sown is only reaped.

Even though the same nāma is repeated twice, both of them convey different meaning.

75. Vikrami विक्रमि

Vikramin means striding or the long steps. Three famous steps of Viṣṇu are well known during His Vāmna avatar. The three steps of Viṣṇu refer to His action of pervading the universe through icchā jñāna and kriya śakti-s. They refer to desire, wisdom and action that are present in every human being. Status of a being depends upon the predominance of any of the three types of śakti-s. The Brahman interpenetrates the universe with these three kinds of subtle powers.

Vikrama means courage. The Brahman has to be courageous as He has to perform the three acts of creation, sustenance and dissolution.

Rig Veda (I.22) talks about the Supreme step of Viṣṇu.                                                      

tad viṣṇoḥ paramam padaṁ sadā paṣyanti sūrayaḥ

 तद् विष्णोः परमम् पदं सदा पष्यन्ति सूरयः

The supreme step of Viṣṇu, His highest seat, is the triple world of bliss and light, His Supreme feet is seen continuously by the wise, like eye fixed on Heaven. This makes the difference between a yogi and an aspirant. Yogi always stands connected with the Pure Consciousness, the Brahman. An aspirant goes up and down and does not stay connected with Him all the time. The former does not accrue karma because of his eternal connection with Him and the latter accrues karma, whenever he performs actions with lower level of consciousness, attached with ego.

76. Dhanvi धन्वि

Dhanvin means armed with one bow, known as śārṅgi. He holds bow to establish virtues in the universe.

77. Medhāvī मेधावी

Medhā means intelligence personified. Brahman alone is Medhāvī because all the Vedas originate from Him. Vedas are said to be His breath. The best of human knowledge is only a miniscule of His knowledge.

Muṇḍaka Upaniṣad (I.i.9) explains this, “The Brahman is all-knowing, who knows everything in detail. From His knowledge came names, forms and food.”

Kṛṣṇa says in Bhagavad Gita (XVIII.10), “The one who does not hate bad actions or likes good actions is truly wise, with all his doubts cleared and is said to be a man of true renunciation.”

78. Vikramaḥ विक्रमः

Kramaṇa means transgression and vi-kramaṇa means without transgression. Viṣṇu is the lord of dharma śāstra-s. He never transgresses śāstra-s. All the śāstra-s originate from Him.

79. Kramaḥ क्रमः

Krama is one of the systems followed by Kashmiri scholars, where inner purification takes place in successive stages from obscurity to perfect clarity leading to realisation of the Brahman. Perfect clarity can be attained only through knowledge, as discussed in nāma 77. He can be realised only by attaining perfect mental clarity.

Vishnu Sahasranama 64 - 71

Vishnu Sahasranama 64 - 71

64. Īśānaḥ ईशानः

Īśāna means the One, who controls everything in the universe. He is the Supreme Commander and under whose command everything acts. Fearing the Brahman, the sun shines, the wind blows, etc says Upaniṣad-s. Brahman is an able administrator.

Bṛhadāraṇyaka Upaniṣad (IV.iv.22) says, “He is the controller of all, the lord of all, the ruler of all”.

65. Prāṇadaḥ प्राणदः

Prāṇa is the life force, without which life is not possible. This nāma says that Lord Viṣṇu is the life force of all beings. Brahman is the source of all. At the time of conception, air plays a very significant role in the formation of foetus. Both soul and prāṇa enter the foetus at the time of conception.

After having entered into the foetus, prāṇa multiplies into five types and sustains the body. They together form a sheath around the soul which is known as prāṇamaya kośa. When prāṇa leaves the body, death is caused, as the vital force to sustain the body has left the body. This also confirms the theory that He is the creator by getting into the body as prāṇa, sustaining in the body by modifying into five types of prāṇa and causes death be leaving the body. Along prāṇa, soul and subconscious mind also leave the body during death.

In this nāma, the addition of da after prāṇa is important. द da underlines the act of giving. He is the giver of prāṇa.

66. Prāṇaḥ प्राणः

This nāma is an extension of the previous nāma. The previous nāma said that He is the giver of prāṇa, indicating His creative aspect. This nāma refers to the soul, without which, nothing can be created. Both soul and prāṇa are life sustaining forces.

Kena Upaniṣad (I.2) explains this by saying “prāṇasya prāṇah” meaning He is the breath of breath. He is power behind breath, which subtly refers to the soul.

67. Jyeṣṭhaḥ ज्येष्ठः

Jyeṣṭha means pre-eminence, first, etc. This nāma says that Viṣṇu is the first in the universe. He created Himself on His own. Nobody created Him and every other thing originated from Him.

Chāndogya Upniṣad explains this nāma in relation to the previous two nāma-s. The Upniṣad (V.i.1) says:

यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च॥

yo ha vai jyeṣṭhaṁ ca śreṣṭhaṁ ca veda jyeṣṭhaśca ha vai śreṣṭhaśca bhavati prāṇo vāva jyeṣṭhaśca śreṣṭhaśca ||

The meaning is – He who knows the oldest and the best, becomes the oldest and the best. When one knows the Self, he becomes That. It is prāṇa, which is the oldest and the best.

The previous two nāma-s explained the importance of prāṇa and this nāma says that prāṇa is not only ancient but also the best in terms of life sustenance. This nāma subtly conveys that prāṇa is the earliest creation of the Brahman.

68. Śreṣṭhaḥ श्रेष्ठः

Śreṣṭha refers to the highest degree of splendour. Chāndogya Upniṣad quoted above used this word to describe prāṇa and through prāṇa, the Brahman.

These nāma-s do not simply say that Brahman is the Supreme, but also say why it is Supreme.

69. Prajāpatiḥ प्रजापतिः

Prajāpati means the Lord of all beings. Prajāpati is the creative aspect of the Brahman. Vedas use Prajāpati in a number of verses. To cite examples, Yajur Veda (II.i.2.1) says, “prajāpatiḥ prajā asṛjata jā asmāth sṛṣṭāḥ....... प्रजापतिः प्रजा असृजत जा अस्माथ् सृष्टाः......”. Yajur Veda says that Prajāpati created successors. They, being created from him.....” Vedas use this word to mean the creative aspect of the Brahman. In another place (V.vii.10.1), the Veda says, that Prajāpati created fire. In yet another place (III.v.9.1), the Veda says, “all gods are Prajāpati”.

Therefore Prajāpati refers to all the creative energies of the Brahman. Brahman does not create merely through His Free Will. He created the universe through different evolutionary processes that are now being studied as science and are being endlessly researched. The creation happens from subtle to gross and annihilation happens through gross to subtle.

70. Hiraṇyagarbhaḥ हिरण्यगर्भः

Hiraṇya means gold and garbha means foetus. Literally Hiraṇyagarbha means the golden egg. Lalitā Sahasranāma also uses this nāma as Svarṇagarbhā (nāma 638).

This nāma can be best explained through sayings of Veddanta Paribhāṣā, a 17th century scripture. It says, “Hiranyagarbha is the first soul to be born and is different from Brahmā, Viṣṇu and śiva.” The subtle body consisting of the five vital forces, the mind, the intellect and the ten organs is produced from the five basic elements. This paves the way for the soul to experience the result of actions or in other words it causes karmas. The subtle body is of two kinds, superior and inferior. The superior one is the subtle body of Hiranyagarbha and the inferior is the subtle body of living beings. The subtle body of Hiranyagarbha is called as ‘mahat’ or the cosmic intellect and the subtle body of living beings is called ego.”

71. Bhūgarbhaḥ भूगर्भः

Brahman carries the Mother Earth in His womb. He nourishes Mother Earth like a mother taking care of her child in her womb. Bhūmi means Earth and Bhūmā Devi means Mother Earth. Mother Earth is said to be highly sacred in nature as She beholds several gods and goddesses, celestial beings, ancestors, etc. Bhūsūkta, a part of Mahānārāyaṇa Upaniṣad (28) prises Mother Earth. It says, “She is universal and comprising of the primary element, that is She is exceedingly blissful, transformed into the bodies of creatures, illustrious, enduring and hence immortal.”

Mother Earth is the Consort of Viṣṇu. This means that Viṣṇu carefully nourishes the earth along with everyone who exist in Her. This analogy also confirms that Brahman creates and protects in a scientific way. This also goes to prove that He is the Supreme and He controls every act of the universe through His creative power. It must be remembered that when a reference to the Brahman is made, it refers only to His power of projection or saguṇa Brahman.