Vishnu Sahasranama 258 - 304
258. Viṣṇuḥ विष्णुः
Repetitive nāma-s 2 and 657.
Viṣṇu is the Sustainer of the universe. Brahman’s different attributes are addressed through different names. For example, creation is looked after by Brahmā, sustenance is looked after by Viṣṇu and death is looked after by Śiva. Yajur Veda (VI.ii.9.2) says, “yajño vai viṣṇuḥ यज्ञो वै विष्णुः” which means yajña is Viṣṇu. Yajña consists of fire oblations to appease gods and goddesses. There are many gods and goddesses, each representing different aspect of the Brahman. Air is worshipped as god Vāyu, fire is worshipped as god Agni, etc. Again, Yajur Veda says (VI.v.1.3), “Viṣṇu supported him” and He supports those who perform yajña-s. Yajur Veda again (VI.ii.4.2) says, “The sacrifice went away from the gods in the form Viṣṇu and entered the earth.” Viṣṇu receives the sacrifices made during yajña-s and sustain the universe.
Further reading on Pañca yajña-s: Pañca means five and yajña means act of worship and devotion that prevailed during Vedic period and offerings, oblations and sacrifice prevailing in post-Vedic literature. Yajña actually means sacrifice personified.
There are two types of yajna-s, the one referred in Veda-s that has been heard or communicated from the beginning. It is the sacred knowledge orally transmitted from generation to generation. Rig Veda contains numerous references to rituals. Yajur Veda samhita on the other hand contains mantra-s that are to be recited at the rituals and prose passages explaining them, known as brāhmaṇā-s. Brāhmaṇā passages guide to execute and preserve the intricacies of Vedic rituals. The other type of yajña is referred in smṛti, the whole body of sacred tradition or what is remembered by human teachers in contradistinction to śruti. Smṛti includes the six Vedāṅga-s, the sūtra-s (both śrauta and gṛhya), the law-books of Manu, etc.
The five yajña-s referred in Veda-s are agntihotra, darśapūrṇamāsa, cāturmāsya, paśubandha and soma. Soma ritual includes all the other four rituals and considered as the supreme among the five.
The five yajña-s referred in smṛti-s are known as pañca mahā yajña-s. They are Deva yajña (appeasing gods and goddesses), brahma yajña (the knower of Vedas), pitṛ yajña (for ancestors), bhūta yajna (animals, etc) and nara or atithi yajña (nara means man and atithi means guest). Atithi is explained as a person who is entitled for hospitality). Deva yajña is the worship to one’s kula devatā (the deity worshipped through lineage). The study of Veda-s is the next. Remembering our ancestors is the third. This is performed on the anuual death days of ancestors. The idea behind this yajña is not only to remember them, but also to remember and follow the family’s culture and values. Bhūta yajña means sharing with other living beings. Feeding the hungry animals develops universal love. The last one also known as manuṣya yajña (manuṣya means friendly to man), traditional hospitality extended to fellow beings.
Pāñcarātra āgama-s prescribe five rituals for worshipping Viṣṇu. Abhigamana (approaching Viṣṇu), upādāna (collecting pūja materials), ijya (the pūja worship), and svadhaya (repetition of Veda-s, verses-s, etc). Viṣṇu is often praised with gadya (prose, composition not metrical yet framed in accordance with harmony, elaborate prose composition).
Chāndogya Upaniṣad (V.4 to 9) talks about five types of oblations that cause the birth of man. They are offered by gods as oblations. First gods offered water as oblation from which appeared Soma (moon). They offered Soma as the second oblation from which appeared rain. They offered water as third oblation and there appeared food. They offered food as the fourth oblation and there appeared fluids of procreation. They offered fluids of procreation as the fifth oblation and there appeared foetus.
259. Vṛṣaparvā वृषपर्वा
The word vṛṣa is continuously used from nāma 256 to 260. Vṛṣa generally means the best among the bests. However, the meaning differs depending on the context. Here parvan means steps and vṛṣa means justice personified. One has to put his steps forward towards dharma. Brahman is an embodiment of dharma and if one gradually follows the principles of dharma, he transforms himself as an embodiment of dharma and becomes fit for liberation.
To explain this further, union can take place between the two or more of the same categories. For example, river unites with the ocean. The water in the river remains the same even after merging into the sea. In order to merge with the Brahman, one has to attain the same qualities as that of the Brahman. Then only the liberation and the subsequent merger can take place. Merger with the Brahman does not mean the bodily merger, but has to happen in the arena of the mind. Unless the mind is totally purified, liberation cannot take place. Only liberation leads to the merger with the Brahman.
260. Vṛṣodaraḥ वृषोदरः
Vṛṣodara literally means bull bellied. But this nāma says that He holds the entire universe in his abdomen at the time of annihilation. It is believed that the entire universe enters through the mouth of the Brahman at the time of annihilation. As the Brahman, He not only creates, sustains and dissolves but also annihilates and recreates. These are the five acts of Brahman. Contextually this explanation holds good as the subsequent nāma-s talk about re-creation.
There is difference between religious believes and spirituality. Spirituality does not endorse any types of rituals. Spirituality advocates that the Brahman is to be realised only within. This is based on the fact that the soul within is the Brahman and hence the individual soul is called the Self. Spiritually speaking, annihilation means the destruction of attachment and bondage. When attachment to material world is annihilated, one realizes the Self within. Religious believes form the foundation for spirituality. Transformation from being religious to being spiritual happens when the devotion to the Brahman transforms into love for Him.
261. Vardhanaḥ वर्धनः
Vardhana means increasing, growing, etc. He nourishes all the beings of the universe. As far as the Brahman is concerned, He does not differentiate amongst the beings. But, the liberation is possible only in the human birth, as the liberation has to happen only through the mind. But, many fail to utilise the opportunity of having born as humans, by getting addicted to materialistic life. Getting engrossed in materialistic life does not purify the mind and on the contrary, it corrupts the mind by causing lasting impressions. As long as the impressions remain in the mind, mind does not get purified.
262. Vardhamānaḥ वर्धमानः
This nāma says that He multiplies and grows. This nāma affirms the fact that Brahman remains as the soul in all the beings. When the living beings grow, Brahman also grows. This is only a hypothetical interpretation, because Brahman never grows or modifies. He always remains the same. When the universe expands, there is bound to be increase in the number of beings. Without the presence of the Self (soul), no organism can live.
263. Viviktaḥ विविक्तः
In spite of His multifarious activities, He remains alone. No one can reach anywhere near the sun and the Brahman being several times more powerful than the sun and obviously no body can go anywhere near him.
Because of the fact that He remains unique, we are searching Him. If He is one among the many, there is no necessity for us to find Him. Scriptures say that He is omnipresent, omnipotent and omniscient. He cannot be seen and can only be realized.
Because of the fact that He remains unique, we are searching Him. If He is one among the many, there is no necessity for us to find Him. Scriptures say that He is omnipresent, omnipotent and omniscient. He cannot be seen and can only be realized.
264. Śrutisāgaraḥ श्रुतिसागरः
Śruti means Vedas. Literal meaning of Śruti is hearing and listening. In ancient times, the verses of the Vedas have been heard by sages and saints as cosmic sound, during their trances. Cosmic sound cannot be heard without entering into trance. The commune with the Brahman is established only during a perfect trance. Vedas originated through such trances of sages and saints and taught to their disciples only orally. Sages resorted to verbal teaching because, in Vedas, pronunciation is very important.
Such Vedas lead to the Brahman, who is referred in this nāma as sāgara, meaning ocean. Like rivers, all the beings ultimately dissolve into the Brahman. Hence Viṣṇu is worshipped as Śrutisāgara in this nāma. Vedas lead to the Brahman.
265. Subhujaḥ सुभुजः
Subhuja means having excellent arms. His arms are used to protect people (abhaya) and offer boons (varada) to his disciples. Viṣṇu protects people from evils, often symbolized as demons. He has no hesitation in eliminating evil doers to uphold dharma and to protect the virtuous. With His abhaya hand, He assures His devotees that He is there all the time to protect them and with His varada hands He is ready to offer liberation to those who seek liberation.
When someone is seeking liberation, he has to pass through tough times. When one decides to seek liberation, he is protected by His abhaya hand, which drives away all the fears. When an aspirant is under the protection of His abhaya hand, he proceeds with his sādhanā (practice) without any fear. Once he completes his sādhanā, Lord’s varada hand takes over and offers him the final liberation.
266. Durdharaḥ दुर्धरः
Repetitive nāma 715.
He is irresistible because He is the embodiment of all auspiciousness and compassion. A person becomes irresistible only if he has good qualities. Good qualities and wisdom are always reflected in one’s face. Viṣṇu’s face radiates with compassion, concern, love, intelligence, willingness to help, bravery (in destroying evil doers, also known as demons or monsters), etc.
267. Vāgmī वाग्मी
Vāgmin means eloquent. This nāma says that Vedas originated from Him. Vedas were declared to ancient sages and saints by Lord Viṣṇu, during their trances. Sages and saints of those times had excellent memory power. They memorised the verses of Vedas and passed on their disciples orally. Those days Vedas were taught only orally. Vedas are composed by various ṛṣi-s.
Vedas have both explicit meaning and secretive meaning. Explicit meaning can be understood by anyone with proper explanation. But secretive meaning cannot be understood only by the wise of the highest order. Explicit interpretations lead to outer sacrificial rituals and secretive interpretations lead to inner yajña. Agni can be explained both explicitly and secretively. Explicit meaning is the lord of fire, Agni, who is depicted to take all the offerings made as oblations, to the respective gods. Secretively, Agni means the power of divine will in man.
268. Mahendraḥ महेन्द्रः
Indra is the chief of gods and goddesses. Vedas talk more about Indra and Agni than any other gods. Mahendra means that Viṣṇu is far superior to Indra. Brahmā, Viṣṇu and Śiva are superior to Indra. For a spiritually advanced person, names of gods do not matter to him.
It is only the energy of the Brahman, which pervades the universe in the form different gods and goddesses. For example, rain is not possible without Brahman. But water is worshipped as a god by name Varuṇa. Indra is the chief of gods like Varuṇa, Agni, etc.
269. Vasudaḥ वसुदः
Vasuda means granting wealth and prosperity. Since Viṣṇu is an embodiment of virtues and auspiciousness, it is not wondrous that He gives wealth and prosperity. Wherever virtues and auspiciousness prevail, all-round prosperity and happiness are bound to prevail.
Brahman is always compassionate. Whatever he has, he gives. Not only good things but also evil things arise from Him. That is why we see that evil doers do exist. If they have not originated from the Brahman, His omnipresence will be under question. He is not only the giver of prosperity, but also poverty. Prosperity or poverty is decided by His own law, the law of karma, which is also known as the Law of the Lord. Karma is one’s own making.
270. Vasuḥ वसुः
Repetitive nāma-s 104 and 696.
Kaṭha Upaniṣad (II.ii.2) explains this nāma. It says, “vasurantarikṣasat वसुरन्तरिक्षसत्” where vasu means the supporter of all and antarikṣa means the atmosphere. The Upaniṣad says that sun being present in the space between earth and heaven supports the earth.
Sun, which is known to us is referred here as an example of the Brahman. If sun does not shine, the galaxy will collapse leading to catastrophe. Since we do not know the Brahman and He cannot be known through perception, Brahman is compared to the sun. We are aware that without sun, sustenance is not possible.
This saying of the Upaniṣad can be interpreted in yet another way. Antarikṣa means space and the Brahman by being present in the space is all pervading, an affirmation of Brahman’s omnipresence.
271. Naikarūpaḥ नैकरूपः
This nāma is in confirmation of the previous nāma. Naika means manifold. Brahman is present in all the beings and these beings are in different shapes and sizes. Previous nāma said that the Brahman is all pervading. This nāma confirms His omnipresence, because He is present as the soul in all the beings. Without Him being within, growth of a body is not possible, bet it a man or animal kingdom or plant kingdom. When a creation is to take place, causal body, subtle body and gross bodies are formed around Him, thereby creating a being. He is the cause of all that exists and hence He is addressed as Naikarūpaḥ. Bṛhadāraṇyaka Upaniṣad (II.ii.19) says, “He is many and infinite”.
272. Bṛhadrūpaḥ बृहद्रूपः
Bṛhat means vast or abundant. This nāma refers to His ten avatars, popularly known as daśāvatāra. His incarnations are countless. Kaṭha Upaniṣad says that He is bigger than the biggest and smaller than the smallest. This nāma says that He is the biggest.
273. Śipiviṣṭaḥ शिपिविष्टः
Śipiviṣṭa means the one who stands diffused by rays and generally applied to Brahmā, Viṣṇu and Śiva. This interpretation appears to be more appropriate, as the Brahman alone is Self-illuminating.
Śipi refers to sacrificial cows also known as paśu and viṣṭa means contained in. This means that Viṣṇu, as the Lord of all sacrifices pervades in every sacrificial object.
Secretively Śipi refers to all the organs of a person who offers them as sacrificial oblations in the inner fire. Sacrificing organs mean disconnecting the sensory organs from the materialistic world. Evil thoughts enter into the mind when sensory organs are allowed to stray into the material world. When these organs are offered as oblations, they are burnt and cannot send information from the external world.
Yajur Veda (II.v.5.2) says, “viṣṇave śipiviṣṭāya” and this means offered to Viṣṇu.
274. Prakāśanaḥ प्रकाशनः
Though Brahman is described in so many terms, He is always prakāśa, the Self-illuminating light. A miniscule part of this light can be seen in deep stages of meditation. Because of this Light, everything else glows.
Kṛṣṇa says in Bhagavad Gītā (XIII.31) that the Self illuminates everything.
The best example for prakāśa is given in Kaṭha Upaniṣad. Please refer nāma 176.
275. Ojas-tejo-dyuti-dharaḥ ओजस्-तेजो-द्युतिधरः
Ojas is the vitality, maintaining the warmth of the body and its actions. Tejas is the radiance of the human body. Dyuti means splendor. Dhara means sustaining.
Based on the above meanings, this nāma can be interpreted as follows. Ayurveda (Caraka Saṁhitā) says that ojas is the substratum of life which comprises of eight drops located in the heart. Because of this ojas, the body becomes radiant or tejas. Without ojas, existence is not possible. Because of the radiance of the body, the body shines. Therefore, ojas lead to tejas and tejas leads to dyuti. The cause of the ojas is the Brahman and hence He is said to be residing in the heart. This is the secretive meaning of this nāma.
It can also be explained that He is the possessor of all these qualities independently.
276. Prakāśātmā प्रकाशात्मा
It is prakāśa + ātma. Prakāśa refers to the Self-illuminating Light of the Brahman. Śiva Sūtra-s dwell at length about Prakāśa. Prakāśa is the nirguṇa Brahman or Brahman without attributes. The projecting and concealing power of nirguṇa Brahman is Māyā, which alone is the cause for all the effects that we see in the universe.
This nāma reaffirms the nirguṇa Brahman status of Viṣṇu. Ātma means paramātma, the Supreme Lord Viṣṇu. In a single nāma, His Supreme status is affirmed twice.
277. Pratāpanaḥ प्रतापनः
This nāma is an extension of the previous nāma. This nāma says that the illumination of the Brahman gives warmth to the body and once this warmth is lost, physical body ceases to exist.
278. Riddhaḥ (ṛddhaḥ) ऋद्धः
Repetitive nāma 351.
ṛddha means abundance in everything. Brahman is abundant in everything, which is passed on to the universe for its sustenance. He has passed on His abundance to His Consort Lakṣmī, who delivers from His abundance to those who seek wealth. It is also said that Viṣṇu is too difficult to approach directly, as He is always busy in taking care of His devotees, and hence one has to approach Him only through His Consort Lakṣmī, who diffuses His Light for His devotees to have His experience.
279. Spaṣṭākṣaraḥ स्पष्टाक्षरः
Spaṣṭākṣara means different sounds and syllables. This nāma says that He is in the form of Om ॐ, which is also known as praṇava. Spaṣṭa means distinctly visible and akṣara means imperishable. Secretively, this nāma says that He is in the form of praṇava or Om. The
Self is always imperishable and is distinct from others, as others are perishable. Om is always referred as the Brahman.
Self is always imperishable and is distinct from others, as others are perishable. Om is always referred as the Brahman.
280. Mantraḥ मन्त्रः
We have to look at the beauty of the placement of this nāma, which comes after adoring Him as Om. From Om, other mantra-s originate. Mantra-s means the verses of the four Vedas. The verses of Vedas are known as mantra-s. Mantra is a tool available in the hands of a spiritual aspirant to meditate on Him. Purpose of mantra is control one’s mind and concentrate on Him through the recitation of mantra.
It is said that “mananāt trāyate idi mantraḥ मननात् त्रायते इदि मन्त्रः” Mantra-s enable an aspirant to meditate on the Brahman with ease as they give shapes and forms to the Brahman. Meditating on the Brahman as discussed in nāma 276 is difficult. Therefore, an aspirant by repeating a mantra controls his mind and fixes his consciousness on a particular form. But, this does not mean that Brahman has got forms. Since, it is difficult to concentrate on the formless Brahman in the initial stages of spiritual practice, shapes and forms of the Brahman are prescribed, merely to develop one’s level of concentration. This practice enables an aspirant to cleanse his mind thoroughly. A clean mind is a fundamental requirement for the logical conclusion to one’s spiritual journey.
281. Candrāmśuḥ चन्द्राम्शुः
Candrāmṛtarasa refers to the essence of the moon’s nectar, which is often discussed in kuṇḍalini meditation, as the nectar oozing into the throat from the cakra of the moon, above the ājñā cakra. The essence or nectar of the moon is meant for nourishment. Rays of the moon is soothing, when compared to the rays of the sun. Moon is not only sooting, but also has nourishing capacities. Only during moon shine, the herbal medicinal plants gain potency.
This nāma says that He nourishes a true aspirant by soothing him, by providing spiritual potency.
282. Bhāskara-dyutiḥ भास्कर-द्युतिः
Bhāskara means the Sun and dyuti means splendour. He is like the effulgence of the sun. There are two interpretations possible. The sun is the nourisher of the universe, hence it is said that He is like the splendour of the sun.
The subtle interpretation is different. As seen in nāma 275, Brahman alone is Self illuminating. The splendour of the effulgence of the Brahman cannot be explained. Even if one says that Light of the Brahman is several million times powerful than the sun, it also cannot be the right description of the Brahman. Brahman cannot be described by any means. Upaniṣad-s describe the Brahman with negations and affirmations. In order to make a common man understand about the Brahman, examples are drawn from the objects known to us to describe him. This nāma says that He is splendorous like the sun, an object to known to us.
Kṛṣṇa explains this in Bhagavad Gītā (XI.12). “If there be the effulgence of thousand suns shining all at the same time, even that would hardly compare to the splendour of the mighty Lord.”
283. Amṛtāmśūdbhavāḥ अमृताम्शूद्भवाः
Amṛtāṃśu means the moon and udbhava means origin. This nāma says that He is the cause for the origin of the moon. It is said that moon is the first one that has appeared while churning the ocean of milk.
He is the creator of the moon is the gross meaning. He creates moon like any other creation. Moon is said to be the mother of earth and nourishes the earth like her child. Moon represents innumerable things such as mind, herbs, love, etc. Moon always represents finer things of life.
By saying that He is the creator of the moon, this nāma conveys that He is the cause for finer things of life.
284. Bhānuḥ भानुः
Brahman alone is Self illuminating. Everything else can shine, only if the Brahman shines. Since this nāma comes immediately after talking about the creation of the moon, it can also be said that He is the cause for providing illumination to the luminaries, including the moon.
Bhānu also refers to the sun. Even the sun gets its illumination only from the Self illuminating Self. Brahman reveals Himself only through His own lustre, says Bṛhadāraṇyaka Upaniṣad (IV.iv.9). Kaṭha Upaniṣad (II.ii.15) also endorses this view. The materialistic world is visible only because of His illumination.
285. Śaśabinduḥ शशबिन्दुः
Śaśabindu refers to the black area of the moon appearing like a rabbit, which is visible from earth. This is an indirect reference to the moon again.
Different of energies of the Brahman are projected as different gods and are worshipped. Though all the energies are important, nāma-s 281 to 285 worship His Self illumining aspect. Brahman cannot be realised through any other means except by His effulgence. His Self effulgence is the cause for all His energies. For example, sun is worshipped as the light energy. The sun does not have its own light and it derives its light from the Brahman and the moon derives its light from the sun. Sun represents Ātman and moon represents the mind. Ātman (Brahman) can be realised only through the mind. Sun does not change and there is no waxing and waning period for the sun whereas the moon has waxing and waning period. This analogy can be compared the state of the Brahman, who never undergoes any modifications. Since sun is known to us, sun is drawn as example to explain the Brahman. But the moon undergoes waxing and waning. Moon is like the mind, which undergoes frequent changes. Unless the mind becomes firm like the sun, realisation is not possible. This is the subtle conveyance of these nāma-s.
286. Sureśvaraḥ सुरेश्वरः
Sureśvara means the Lord of all gods and goddesses. This has been explained in the previous nāma.
287. Auṣadham औषधम्
Auṣadha means herbal medicines. It is interesting to observe the placement of this nāma here after discussing about the power of the moon to nourish herbs. Herbs can be effective only if they are properly grown and gathered. Before plucking the herbs there are certain rituals. The herbs give the necessary potency only if they are plucked on certain specific days with specific constellations.
This nāma says that He is the cure for worldly afflictions. The nāma subtly conveys that the Brahman can be realized only if all mental afflictions such desire and attachment are totally eradicated. The sole purpose of realizing the Brahman is to get away from the miseries of saṃsāra or transmigration. He is the medicine for the decease of saṃsāra. Saṃsāra is described as decease, because it gives mainly miseries.
288. Jagataḥ Setuḥ जगतः सेतुः
Jagat means all the moving species and in particular the humanity. Liberation from saṃsāra is possible only during human birth, as the Brahman can be realized only through the mind. Setu means binding. He binds the humanity by boundaries. In other words, the limited self is the man and the Unlimited Self is the Brahman. He alone makes the illusionary boundaries through is power of concealment and projection called māyā. Unless one crosses these boundaries, the infinite Brahman cannot be realized. The bridge between Him and māyā can be crossed only by total surrender unto Him.
Śvetāśvatara Upaniṣad (VI.9) says that the Brahman is the best bridge to immortality. Muṇḍaka Upaniṣad (II.ii.v) explains this in detail. “On this Self is resting everything – the heaven, the earth and space between the heaven and the earth (possibly referring to the cosmic bridge)….Knowledge of this Self is the bridge to immortality….”
Many Upaniṣad-s adore Him as the bridge, which the wise utilize to cross the sea of saṃsāra. Unless this bridge is crossed, He cannot be fully realized. This is discussed in the next nāma.
289. Satya-dharma-parākramaḥ सत्य-धर्म-पराक्रमः
Why He is said to be the Supreme? He is an embodiment of truth, dharma and strength. The entire universe is upheld by Him through His different attributes also known as energies, as discussed earlier. When He is the embodiment of all the qualities that prevail in the universe, only three of these attributes are referred here. In different places different attributes are highlighted. For example, Taittirīya Upaniṣad (II.i.1) says, “satyaṁ jñānaṁ anantaṁ brahma सत्यं ज्ञानं अनन्तं ब्रह्म”. This means that Brahman is the embodiment of Truth, knowledge and instead of mentioning His different attributes, the Upaniṣad had chosen the word anantaṁ, which means everything else or infinite.
Viṣṇu Sahasranāma was authored and rendered by Bhīṣma while he was on his death bed. Bhīṣma was a great scholar. He knows the omnipresent nature of the Brahman. He is in a hurry to merge with Viṣṇu. He also knows that Brahman is beyond all attributes. But he was waiting to initiate Yudhiṣṭhira, his main opponent. Whatever attributes Bhīṣma considered as important have been referred in this nāma and elsewhere in this Sahasranāma. Bhīṣma was overwhelmed with bliss, as prelude to his merger with Him. His entire consciousness was fixed on the Lord and whatever little he could recollect at that time about the qualities of the Brahman, he had chosen to mention them here. Viṣṇu Sahasranāma is the result of Bhīṣma’s personal experience.
290. Bhūta-bhavya-bhavan-nāthaḥ भूत-भव्य-भवन्-नाथः
He is the Lord of past, present and future. Brahman alone exists at all times without any modifications. During annihilation, when all the beings are absorbed into Him, He does not change. Even at the time of re-creation, He does not change. He is eternal any is beyond any time factors. This nāma reaffirms the omnipresence of the Brahman. Nātha means Lord. In all the three factors of time, past, present and future, He remains as Supreme.
Kaṭha Upaniṣad (II.i.13) says, “īśāno bhūtabhavyasya ईशानो भूतभव्यस्य” which means He is the Lord of past and future (present is implied).
Nāma 4 is Bhūta-bhavya-bhavatprabuḥ, which conveys the same meaning.
291. Pavanaḥ पवनः
Pavana means purifier. It also refers to wind. It can be said that being present in the form of air, He cleanses the physical world. If wind does not blow, purification cannot happen. Kṛṣṇa says, “Among purifiers, I am the wind” in Bhagavad Gītā (XIII.31).
292. Pāvanaḥ पावनः
Repetitive nāma 811.
Pāvana means the act of purification. This nāma can be explained in two ways. One, as Brahman, He is the cause for wind, which has purification qualities. Hence He is addressed as the purificator. Two, He uses wind only as a tool to purify. In fact, without wind, He can purify and when He directly purifies, He purifies the minds of His devotees paving for their liberation, if not in this birth, at least in future births. Without purification of mind, surrender unto to Him and consequent liberation is not possible.
293. Analaḥ अनलः
Anala means fire or the god of fire, Agni. Fire is the life sustaining element. Life sustaining force kuṇḍalinī is sustained by the inner fire. Power of digestion is caused by fire. Without fire, life cannot be sustained. Viṣṇu sustains the universe using fire as a tool or He Himself acts as fire and sustains the universe.
Brahman does not need any tools such as air, fire, etc to sustain the universe. It is only the system of hierarchy that is being set as an example for others to follow. The top most person of an organization can act independently. Still he goes through the hierarchy to implement his decisions. Though Brahman is the Supreme, He has appointed gods and goddesses to take care of different acts to sustain the universe. He can be directly approached only by His devotees.
These two nāma-s adore His act of cleansing and sustenance.
294. Kāmahā कामहा
He is in the form of desire. This nāma can be interpreted in two ways. Considering kāma to mean general desire in all the beings, then this nāma says that He is the cause for all the desires. Desire as such is not a bad quality. Bur desire beyond permissible limits as prescribed in Scriptures lead to demonic qualities. Kṛṣṇa distinguishes this in Bhagavad Gītā (VII.13) where He says, “Arjuna, of the mighty, I am the mightiest, free from passion and desire”. If a mighty king has desire to acquire kingdoms be winning over other kings which is beyond his capacities and capabilities, he ends up in losing his existing kingdom also, if he is defeated in the battle. Desire as such is not bad, but desire beyond one’s capacity is bad and leads to destruction.
Kāma also means sexual desire. Again marital relationship is not a sin as per dharma śāstra-s. If one does not enter into marital life, procreation is not possible. Procreation is considered as one of the important aspects of dharma śāstra-s, which go to the extent in saying that if one does not have a son to do last rites, the deceased goes to hell.
It should be understood that desire as such is not bad, but desire beyond a limit is bad. This nāma says that He is in the form of desire, which is not demonic in nature. He is also the cause for desires in demons, but contextually, this aspect is not discussed here. A person of Bhīṣma’s stature, in his death bed is not going to talk about desires in demons.
295. Kāmakṛt कामकृत्
This is an extension of the previous nāma. This nāma says that He fulfils the reasonable desires of His devotees. A question may arise why He fulfils the desires of His devotees alone. His devotees will not ask for material prosperities. Their desire will be only for liberation and not anything else.
Assuming that His devotees ask for material prosperities, He also considers them favourably as their prayers will be well within the frame work of dharma śāstra-s. If one does not follow dharma śāstra-s, then he is not a devotee.
296. Kāntaḥ कान्तः
Repetitive nāma 654.
He is desired by His devotees. Kānta means desired. His devotees know that He is the eternal bliss or ānanda.
297. Kāmaḥ कामः
He is the object of desire and love, as discussed in the previous nāma-s. Since He is the embodiment of love, He is desired by His devotees. Those who know His qualities know Him as an embodiment of Love. It is not the materialistic love. Materialistic love is associated with wealth and prosperity that are impermanent in nature. The divine love is different, which is full of compassion, concern and kindliness for others. There is no selfish interest involved in divine love. The closest comparison to the divine love is the love of a mother for her children.
This nāma talks about desire for entering into the state of eternal bliss and final liberation.
298. Kāmapradaḥ कामप्रदः
Kāma means desire and prada means bestowing. He fulfills the desires of His devotees. His devotees will not never seek material prosperity. Their desire is to reach His paramapada, His lotus feet. Paramapada means the highest place, the lotus feet of Viṣṇu.
Rig Veda (I.22.20) says, “tad viṣṇoḥ paramaṁ padaṁ sadā paṣyanti sūrayaḥ तद् विष्णोः परमं पदं सदा पश्यन्ति सूरयः” This verse explains the status of true devotees “The wise and true seekers realise Viṣṇu within their own self. They see Him vividly as their eye ranges over the sky.”
299. Prabhuḥ प्रभुः
He is the Master of the universe. The world Master is used here to elucidate His three acts, creation, sustenance and dissolution. Dissolution means death of a gross body. After death, the subtle body has two options before it. One is to transmigrate and the other one is to get absolved unto Him, not to be born again. This is called liberation, desired by His devotees as discussed in the previous nāma.
300. Yugādikṛt युगादिकृत्
Yuga means aeons. Four yuga-s make one catur (चतुर् - four) yuga comprising of 4,320,000 years. This nāma subtly conveys the other two acts of the Brahman – tirodhāna and anugraha. Tirodhāna means annihilation and anugraha means recreation. Brahman annihilates the universe at the end of every yuga and recreates the universe again out of compassion.
It can also be said that He is beyond time, as He is eternal. The difference between the Divine and others is the time factor. Except Brahman everybody is bound by time such as birth, growth, death and rebirth and the cycle continues. Ignorant beings are bound by time and space because of ego. The only option available to us to avoid transmigration is surrender. When one consciously surrenders to God, his ego is automatically gets dissolved.
301. Yugāvartaḥ युगावर्तः
Āvarta means turning around. He is the cause for time factor. The previous nāma-s are based on this fact. Brahman is the cause for everything and the effect is the universe. When the entire effect is withdrawn by the Brahman, it is annihilation. Annihilation is followed by re-creation. Seconds, minutes, hours, days, weeks, months, years, yuga-s are different components of time. Though He is the cause for time, He is beyond time as Brahman is beyond any changes. Time factor applies to those who transmigrate.
302. Naikamāyaḥ नैकमायः
It is naika + māya. Naika means numerous and māya means creating illusion. Māyā is the act of Brahman Himself. Brahman is full of inexplicable and inexhaustible energy. Inexplicable because, Brahman just cannot be explained, as He is way beyond normal human consciousness. He is inexhaustible because irrespective of drawing His energy for creation, sustenance and dissolution of the universe, potency of His energy always remains the same. The significant part of his energy is known as His illusionary aspect, which is often referred as māyā. Through this illusionary power, he throws a veil around Him, so that, His true nature is hidden. 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.
Śvetāśvatara Upaniṣad (IV.10) explains māyā. It says, “māyāṁ tu prakṛtiṁ vidyānmāyinaṁ ca maheśvaram मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम्” The meaning is ‘know prakṛti to be māyā and know Maheśvara (Brahman) to be the Lord māyā.’
303. Mahāśanaḥ महाशनः
This nāma refers to cosmic deluge. At the time of annihilation, the entire universe is swallowed by the Brahman. Literally this nāma means voracious eater. He eats the entire universe at the time of cosmic deluge, His very own act.
Brahma Sūtra (I.ii.9) says, “The eater (Brahman) on account of the appropriation of all that moves does not move”.
304. Adṛśyaḥ अदृश्यः
He is invisible because He is imperceptible. He cannot be seen through biological eyes. He can be realized as pure consciousness. Bṛhadāraṇyaka Upaniṣad (III.iv.2) says, “You cannot see that is the witness of vision.” Vision is an act involving objects. But it does reveal the inner Self that pervades it. He can still be realized only through meditation. He is in the form of Supreme knowledge that is beyond comprehension. One needs to have knowledge to realize Him.
