Vishnu Sahasranama 170 - 175

Vishnu Sahasranama 170 - 175

170. Mahāmāyaḥ महामायः

Brahman is full of inexplicable and inexhaustible energy.  Significant part of His energy is known as His illusionary aspect, which is referred as māyā. What is not seen is His reality and what is seen through His illusionary aspect is the worldly existence.  His power of māyā is His very own undifferentiated power. For easier understanding, Brahman is divided into two aspects - nirguṇa Brahman and saguṇa Brahman. Nirguṇa Brahman is also known as kāraṇa Brahman or Brahman without attributes.  Saguṇa Brahman is also known as kārya Brahman or Brahman with attributes. Saguṇa Brahman is the active part of nirguṇa Brahman, who is beyond human comprehension. Māyā is the mysterious power of saguṇa Brahman. Māyā is full of ignorance and it conceals and projects the Reality, known as the Brahman. Māyā is not something that is considered as evil. It is inherent in creation. Macro cosmic reflection of the Brahman is māyā. It is Brahman’s own power and can be removed only by spiritual knowledge and practice.  This is confirmed by Kṛṣṇa in Bhagavad Gītā (VII.14), where He says “mama māyā duratyayā” which means ‘It is difficult to transcend my māyā’. By saying ‘my māyā’ Kṛṣṇa confirms that māyā is Brahman’s own power. 

171. Mahotsāhaḥ महोत्साहः

He has great power and energy.  Brahman is highly concentrated form of energy. This nāma is specifically chosen to affirm that Brahman is devoid of forms.  Gods are depicted with forms in order to visualize a form with ease.  It would be difficult for a nascent devotee to visualise the formless Brahman and hence, several forms of gods have been described to make easy the process of visualisation.  When a devotee matures as a spiritualist, he comes to understand the true nature of the Brahman by acquiring knowledge. Knowledge and practice will help a spiritualist to comfortably visualise the Brahman within over a period of time. 

With the unsurpassable energy, Brahman creates, sustains and dissolves the universe. If He does not carry out all the three acts, the universe will perish forever. Kṛṣṇa says, “If I cease to act, all the worlds will perish” (Bhagavad Gītā. IV23). Brahman acts with extreme care.  Suppose, He does not act for a second, the gravitational force between the planets will undergo changes leading to their collision and ultimate destruction of the universe. That is why various scriptures say that Brahman supports the universe.

This nāma refers to His infinite power.  He is omnipotent.

172. Mahābalaḥ महाबलः

This nāma is an extension of the previous nāma and both these nāma-s are interdependent. Mahābala means exceptionally powerful. Because of being Mahābala, He is Mahotsāha.  Because of His infinite energy, He is exceptionally powerful.  His infinite power makes Him exceptionally powerful.  Infinite, exceptional, supreme and other such adjectives are nothing but to express the attributes of the Brahman.  Brahman can be known only by such affirmations and negations.

173. Mahābuddhiḥ महाबुद्धिः

He is extremely intelligent.  Because of His supreme intellect, He is able to administer the universe so meticulously. 

Muṇḍaka Upaniṣad (I.i.9) says, “yaḥ sarvajñaḥ sarvavidyasya jñānamayaṁ tapaḥ यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तपः”. ‘Brahman is all knowing, who knows everything, whose austerity is knowledge.’ He is all knowing because, He exists everywhere (omnipresent).  Everything originates from Him, hence He is omniscient.

174. Mahāvīryaḥ महावीर्यः

He is highly valorous.  There are several meanings to vīrya such as courage, power, lustre, dignity, energy, etc.  Brahman is the reservoir of all these qualities and He provides these qualities to His devotees depending upon the depth of their devotion.

175. Mahāśaktiḥ महाशक्तिः

Śakti means energy and this nāma says that Brahman is the source of all energies.  Universe is His playground, where He plays around with these energies.  As a result of His play, creation, sustenance and dissolution happen Kṛṣṇa explains in this in Bhagavad Gītā (X.42). “I stand holding this entire universe by a fraction of my yogic power.” This nāma is reaffirmation of nāma 171.

Vishnu Sahasranama Meaning 163 - 169

Vishnu Sahasranama Meaning 163 - 169

163. Vedyaḥ वेद्यः

Vedya means that which is acquired. Here ‘that’ refers to mokṣa, eternal liberation. Liberation can be attained only through acquiring spiritual knowledge. Spiritual knowledge and sincere practice lead to liberation. Liberation is related to individual soul.  An individual soul is nothing but Brahman, covered by ignorance.  For removing the inherent ignorance of the soul, knowledge and practice are required. Spiritual knowledge removes illusionary state of mind leading to the realisation of omnipresent Brahman.  The ultimate aim of any spiritual person is enlightenment and liberation, the only way to get away from miseries and pains.

Muṇḍaka Upaniṣad (II.ii.3) beautifully explains this. “Message of Upaniṣad is like a great bow and the individual soul is like the arrow for this bow. Sharpen this arrow by meditation (the practice).  Then pull this bow hard (withdrawing the mind from worldly thoughts and fix it on Brahman, which is the target). Penetrate Brahman with mind.”

164. Vaidyaḥ वैद्यः

Vaidya means the one who is well versed in Vedas. It also means the one who is proficient in medicines.  Both these explanations are applicable to Viṣṇu. 

Vedas originate from Him. Viṣṇu is an embodiment of Vedas, which were conveyed to great saints and sages through His breath. It is also said that Dhanvantari, the god of Ayurvedic medicines is an incarnation of Viṣṇu. There is a reference about Dhanvantari in Śrīmad Bhāgavata (IX.17.4) which says, “Kāśya’s son was Kāśī, whose son was Rāṣṭra was the father of Dīrghatamā. Dīrghatamā was Dhanvantari, the founder of Āyurveda and part manifestation of Lord Vāsudeva….”

165. Sadāyogi सदायोगि

Sadā mean perpetual and yogi refers to a person who is always united with the Brahman.  Contextually, this nāma can be explained that Brahman is perpetually established Himself in the form of various souls.  The inner most is the soul in all the beings.  By manifesting as souls, Brahman stands as a witness to all the actions that are being done by a person. As long as His presence in a body is not realised, one continues to accrue karmas. If He is realized within, karmas cease to accrue.

This nāma says that the connection between the Lord and His devotees is always two way.  Not only the devotees think about the Lord, but also the Lord thinks about His devotees, all the time.  A devotee thinks about the Lord only for a limited period of time, whereas, as yogi thinks about the Lord all the time. 

Kṛṣṇa explains yogi in Bhagavad Gītā (VI.46, 47).  He says, “A yogi is superior to ascetic, scholars and the one who performs actions with a motive. Out of all yogis, the one who worships me by always fixing his consciousness on me is considered as the best amongst yogis.”

166. Vīrahā वीरहा

Repetitive nāma-s at 741 and 927.

Vīr means valiant and aha means defining or explaining.  His gallantry is being described in this nāma.  The qualities of saguṇa Brahman are being described. It is necessary for Him to destroy evildoers in order to uphold dharma followed by devotees and yogis.

Uttara bhāg of this Sahasranāma (verse 31) says,

paritrāṇāya sadhunāṁ vinaśāya ca duṣkṛtām |
dharma-saṁsthāpanārthāya saṁbhavāmi yuge yuge ||

परित्राणाय सधुनां विनशाय च दुष्कृताम्।
धर्म-संस्थापनार्थाय संभवामि युगे युगे॥

 “In order to protect noble men and to uphold virtues and to destroy evil doers, I incarnate in every yuga.” Yuga means the age of the world. 

167. Mādhavaḥ माधवः

Repetitive nāma-s at 72 and 735

Mā refers to Goddess Lakṣmī, His consort. Lakṣmī is fondly called Mā or mother, by His devotees. This interpretation has been used in nāma 72.

Knowledge about Viṣṇu is known as Mā and ādhava means movement.  A devotee’s movement towards Viṣṇu for final liberation is known as Mādhava.

168. Madhuḥ मधुः

Madhu means honey. Brahman is called madhu because of His sweet nature.  Madhu also means pleasant, charming, delightful, etc.  This perfectly fits His incarnations as Rāmā and Kṛṣṇa. Both of them are charming and delightful.

Bṛhadāraṇyaka Upaniṣad (II.iv.14) says, “ayamātmā sarveṣāṁ bhūtānāṁ madhu asyātmanaḥ sarvāṇi bhūtāni madhuḥ - अयमात्मा सर्वेषां भूतानां मधु अस्यात्मनः सर्वाणि भूतानि मधुः” which means ‘This Cosmic Body is like honey to all beings and all beings are like honey to this Cosmic Body.’

169. Atīndriyaḥ अतीन्द्रियः

Ati means beyond and indriya means sensory organs. This nāma says that Brahman is incomprehensible by sensory organs. This is because He is neither a matter nor an object. Therefore, sense organs are of no use to comprehend him.  Brahman is devoid of forms.  Kaṭha Upaniṣad (I.iii.15) clearly explains the formless Brahman with these negations; “aśabdam (soundless), asparśam (touchless), arūpam (formless), avyayaṁ (indecaying) and arasam (tasteless).” Though Brahman is incomprehensible through senses, He can only be realized through knowledge.  In order to realize Him, one should have complete spiritual knowledge.

Vishnu Sahasranama 155 - 162

Vishnu Sahasranama 155 - 162

155. Śuciḥ शुचिः

He is a purifier. Mere thought of Brahman can purify a devotee. When a devotee thinks about the Brahman all the time, there will be no other thoughts in his mind except the Lord. When a devotee’s mind is purified, it paves way for liberation. Brahman can be realized only in a purified mind.

Lord’s compassion is expressed in more than one way. Here, He is willing to offer liberation, but, the first step is to be made by the devotee. But, it is due to the inherent ignorance of the humanity, Lord is not earnestly pursued, leading to non-realization of the Brahman.

Īśa Upaniṣad (8) says that Brahman is śuddham, referring to His purity.

156. Ūrjitaḥ ऊर्जितः

Ūrjita means endowed with power. Brahman is endowed with infinite power. From that power alone, the universe is created, sustained and dissolved.

157. Atīndraḥ अतीन्द्रः

Indra though refers to the chief of gods, in this context it is not meant to mean that way. A human soul is called indra. Ati is generally used as a prefix. Ati in the present context means beyond. Therefore this nāma says that Lord Viṣṇu is beyond human soul. Though Brahman and human soul are one and the same, ati is used here to signify that all human souls originate from Him. This is often referred as Oversoul.

It is not appropriate to say that Viṣṇu is above Indra, the chief of gods. There is no comparison between the two, as comparison can be made only among equals and not among unequals. Though Indra is frequently referred in Vedas, Viṣṇu, as the sustainer of the universe is above Indra in all respects.

158. Saṁgrahaḥ संग्रहः

Saṁgraha means holding together. During annihilation, the entire world is covered with water, known as deluge. When the deluge is complete, the entire world gets absorbed by the Brahman. This nāma refers to the time gap between annihilation and re-creation. During this time, Brahman holds all the souls together to recreate again. The process of recreation is known as viśvayoniḥ (nāma-s 47 and 149). The subtle point conveyed through this nāma is His compassion for the souls. He holds them carefully and making them to be born again to spend the balance of their karmas. Brahman is waiting for them to give liberation. Liberation is possible only if one’s karmic account becomes zero.

Brahman looks after five major acts. They are creation, sustenance, death, concealment also known as tirodhāna (referring to annihilation) and recreation or anugraha (referring to re-creation). This nāma refers to the interim period between tirodhāna and anugraha.

159. Sargaḥ सर्गः

Sarga means creation. This nāma is an extension of the previous nāma. After holding together all the souls, Brahman re-creates, which is known as anugraha, the fifth act of the Brahman.

160. Dhṛtātmā धृतात्मा

Dhṛtātman means steady. In spite of His five principle acts, He remains the same, without undergoing modifications. Brahman does not undergo changes even during annihilation and re-creation. During annihilation, Brahman absorbs the entire universe unto Him and out of compassion, re-creates the universe again. In spite of this He remains as dhṛtātman.

161. Niyamaḥ नियमः

Niyam means to bestow. He bestows powers to different gods and goddesses to uphold and sustain the universe. The entire universe is administered in a systemised way. Each act of sustainment is ruled by a god. For example, fire is ruled by god Agni. The forces that are required to sustain the universe are known in the names of different gods. This nāma says that Viṣṇu bestows such powers to different gods and goddesses.

162. Yamaḥ यमः

Yama means great moral rule. Controlling sensory pleasures leads to virtuous path, an essential factor for realising the Self. His administration of the universe is purely on clean living. He does not bother about external cleanliness, but He is seriously concerned with one’s inner cleanliness. Inner cleanliness refers to the purity of mind. If one nurtures impure thoughts, they manifest in huge proportions thereby making that person full of malignancy and enmity. When his malignancy and enmity attains enormous proportions, He does not hesitate to slay them. Brahman does not tolerate immorality. This nāma says that He sustains the universe by upholding high moral values.

Evil thoughts are more dangerous than evil acts. The problem with evil thoughts is that they get embedded in subconscious mind to manifest at a later date. For example, a person lives a virtuous life. Suddenly the impressions of subconscious mind manifest transforming him into a wicked person overnight. A rich man becoming a pauper overnight is also based on the same rationale.

Patañjali talks about yama in his yoga sūtra (II.30). ‘Non-hurting, truthfulness, abstention from stealing, continence (control over sexual life) and non-receiving (non-acceptance of gifts) are called yama.’ In sūtra II.32, he says, ‘Internal and external purification, contentment, mortification, study and worship of God are niyama-s.’ The above two nāma-s can be explained on the basis of these yoga sūtra-s.

Vishnu Sahasranama 149 - 154

149. Viśvayoniḥ विश्वयोनिः

Repetitive nāma at 117.

He is the cause of the universe. Taittirīya Upaniṣad (III.1) explains this, “yato vā imāni bhūtāni jāyante यतो वा इमानि भूतानि जायन्ते”. It says, ‘from That these beings are born’.

Kṛṣṇa says in Bhagavad Gītā (VII.6), “aham kṛtsnasya jagataḥ prabhavaḥ अहम् कृत्स्नस्य जगतः प्रभवः” which means ‘I am the source of entire creation’.

The cause of creation is the Brahman and the effect is the universe.

150. Punarvasuḥ पुनर्वसुः

This nāma refers to transmigration of a soul. An individual soul is nothing but Brahman Himself. When Brahman is bound by māyā, It forgets that It is Brahman. Punar means repeated and vasubhūti means various beings. In this nāma bhūti is hidden.

Punarvasu is the birth star of Śrī Rāma. Ruling deity of this asterism is goddess Aditi.

151. Upendraḥ उपेन्द्रः

The Lord has incarnated as the younger brother of Indra during His Vāmana avatāra. Upa means younger to and indra refers to Indra, the chief of all gods.

This is further explained in Nārāyaṇīyaṁ (30). It says that the Lord was born to Aditi, the mother of all gods and sage Kāśyapa. Gods faced defeat in the hands of Bali. Then gods approached sage Kāśyapa for his help. Kāśyapa advised his wife Aditi to observe ‘payovrata’ for twelve days. Payovrata is a type of vow to live only on milk. When this fasting is observed, one is supposed to get anything that is desired. The period of fasting is one day, three days or twelve days. Aditi observed this vow rigorously for twelve days and the Lord appeared before Her and told Her that He would incarnate. This incarnation is Vāmana avatāra, His famous dwarf form and His three steps.

Since Aditi is the mother of all gods, Lord having born to Aditi is said to be younger brother of Indra. This nāma praises the Lord by referring to His Vāmana avatāra.

152. Vāmanaḥ वामनः

This is an extension of the previous nāma.

Kaṭha Upaniṣad (II.ii.3) explains this in a different perspective. It says that Self is worshipped in the centre of the heart, between prāṇa and apāna and the object of worship is Vāmanam, the Self. Therefore, this nāma affirms that Viṣṇu is the Brahman. Brahman can be realised only through affirmations and negations.

153. Prāṁśuḥ प्रांशुः

Prāṁśu means tall. This again is an extension of nāma 151. This refers to Vāmana’s transformation from a dwarf into a tall person, touching the Satyaloka, the abode of Brahmā. Nārāyaṇīyaṁ (31.6) explains this by saying, “As the worlds looked on, Your form grew up higher and higher to cosmic dimensions.”

154. Amoghaḥ अमोघः

Repetitive nāma at 110.

His actions are always fruitful. Nāma 110 talked about His devotees. This nāma talks about the Lord Himself. All His actions are always fruitful. For example, all His incarnations are aimed at destroying demons. Purāṇic demons refer to manifestation evils beyond acceptable proportion. Acceptable proportion can be explained as the force that can tilt the balance between good and evil in favour of evil.

Uttara bhāg of this Sahasranāma (verse 31) says,

paritrāṇāya sadhunāṁ vinaśāya ca duṣkṛtām |
dharma-saṁsthāpanārthāya saṁbhavāmi yuge yuge ||

परित्राणाय सधुनां विनशाय च दुष्कृताम्।
धर्म-संस्थापनार्थाय संभवामि युगे युगे॥

“In order to protect noble men and to uphold virtues and to destroy evil doers, I incarnate in every yuga.” Yuga means the age of the world.

There are four yuga-s, 1. Kṛita or Satya, 2. Tretā, 3. Dvāpara, 4. Kali, of which the first three have already elapsed, while the Kali, which began at midnight between the 17th and 18th of Feb. 3102 BC. The duration of each yuga is said to be respectively 1,728,000, 1,296,000, 864,000, and 432,000 years of humanity, the descending numbers representing a similar physical and moral deterioration of men in each age.