Vishnu sahasranama

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The Vishnu sahasranāma (literally: "the thousand names of Vishnu") is a list of 1,000 names for Vishnu, one of the main forms of God in Hinduism and the Supreme Person for Vaishnavas (followers of Vishnu). More particularly, the Vishnu sahasranāma is one of the most sacred and chanted stotras in Hinduism. It is recited, often with a preface, as a prayer by many Vaishnavas and other Hindus.

According to the 149th chapter of Anushāsanaparva in the epic Mahabharata, the names were handed down to the King, Yudhisthira, by Bhishma, the famous warrior, when on his death bed at the battle of Kurukshetra. Yudhisthira asks Bhishma the following questions:

  1. kimekam daivatham loke In this universe who is the one Lord of all? (i.e., at whose command all beings function?, or who is God of all?)
  2. kim vapyekam paraayanam Who is the one greatest refuge for all?
  3. stuvantah kam kamarchantah praapnuyur maanavaa shubham Who is the one Divinity by praising and by worshiping whom a man attains good?
  4. ko dharmah sarva dharmaanaam bhavatah paramo mataha Which according to you is that highest form of Dharma (capable of bestowing salvation and prosperity on man)?
  5. kim japan muchyate jantur janma samsaara bandhanaath What is that by uttering or reciting which any living being can attain freedom from cycle of births and deaths?

Bhisma answers by stating that mankind will be free from all sorrows by chanting the Vishnu Sahasranāma which are the thousand names of the All-Pervading Supreme Being who is master of all the worlds, supreme over the Devas and who is non-different from Brahman. The reference from which this citation is taken and adapted is shown below.

The Vishnu sahasranāma has been the subject of numerous commentaries. Adi Shankaracharya wrote a definitive commentary on the Sahasranāma in the 8th century which has been particularly influential throughout the many schools of Hinduism. Parasara Bhattar, a follower of Ramanuja wrote a significant commentry in the 12th century, detailing the names of Vishnu from a Vishishtadvaita perspective. Sahasranamas also exist for Shiva, Devi, Ganesha and other popular deities.

Contents

[edit] Etymology

In Sanskrit, sahasra means "a thousand" and nāma (nominative, the stem is nāman-) means "name". The compound is of the Bahuvrihi type and may be translated as "having a thousand names". In modern Hindi pronunciation, nāma is pronounced [na:m]. It is also pronounced sahasranāmam.

[edit] Interpretations

There are Sahasranāma for many forms of God (Vishnu, Shiva, Ganesha, Shakti, and others). The Vishnu Sahasranāma is most popular among common people, especially householders.

Although all Hindus respect the Sahasranāma, this is a major part of prayer for devout Vaishnavas, or followers of Vishnu. This does not mean that they do not believe in the other deities, rather they believe the whole universe, including the beings such as Shiva or Devi, to be ultimately manifestated from the Supreme Vishnu. Followers of Shaivism give prominence to Shiva in a similar way.

[edit] Smarta interpretations

In fact, the Shri Rudram, one of the most sacred prayers for Hindus and Shaivites in particular, describe Vishnu as an aspect of Shiva in the the fifth anuvaka. Likewise, two of the names in Vishnu sahasranama that refer to Shiva are Shiva (names #27 and #600) itself, and Rudra (name #114). Adi Sankara has interpreted this to mean that Vishnu and Shiva are the same and it is Vishnu that is praised by worship of Shiva. Another name possibly identifying Vishnu with Shiva is the 38th name, Shambhu. As many Sanskrit words have multiple meanings it is possible that both Vishnu and Shiva share names in this instance. For example, the name Shiva itself means auspicious[1] which could also apply to Vishnu. However, from the Advaitan point of view, Vishnu and Shiva are one and the same God, being different aspects of preservation and destruction respectively. The deity of Harihara in particular is worshipped by both Vaishnavas and Shaivites as a combination of both personalities.

[edit] Vaishnava interpretations

However, the Vaishnava commentator, Parasara Bhattar, a follower of Ramanuja has interpreted the names "Shiva" and "Rudra" in Vishnu sahasranama to mean qualities or attributes of Vishnu, and not to indicate that Vishnu and Shiva are one and the same God. Accepting Oneness of God is against Ramanuja's Vishishtadvaita philosophy wherein he describes both God and demigods as separate entities. He believes that gods (i.e., devas) have similar relationships like human beings, like bigamy (multiple wifes), and worldly relationship like having intimacy with unmarried women. But he believes Vishnu is very different. These beliefs were enforced by Sri Vaishnavas to show the supremacy of Vishnu. Many Vaishnavas and Sri Vaishnavas worship Vishnu in his four-armed form, carrying conch, disc, flower and mace in his hands, believing that to be the Supreme form. However, Smarthas don't subscribe to this aspect or personfication of God, as Smarthas say that God is pure and thus devoid of form. Additionally, they believe that God is not limited by time nor limited by shape and color. Vaishnava traditions are of the opinion that Vishnu is both unlimited and yet still capable of having specific forms, as to give arguments to the contrary (to say that God is incable of having a form) is to limit the unlimitable and all-poweful Supreme.

[edit] General Thoughts

Sections from Swami Tapasyananda's translation of the concluding verses of Vishnu sahasranama, state the following: "Nothing evil or inauspicious will befall a man here or hereafter who daily hears or repeats these names." That comment is noteworthy. King Nahusha, a once righteous king, ancestor of Yudhisthira, according to reference, C. Rajagopalachari's translation of Mahabharata, [2], story #53, become an Indra, king of devas, but was later expelled from Swarga or heaven due to a curse by the great sage Agastya for his eventual gain in pride and arrogance and become a python for thousands of years. Thus, chanting of Vishnu sahasranama will help lead to success in this life and hereafter.

Interestingly, the first few names, in particular, do not describe features of Vishnu in detail and hence are not anthropomorphic in nature and instead focus on His inherent nature or characteristics such as pervading the universe and as destroyer of sin. While Vishnu is commonly portrayed with human features, Swami Tapasyananda, in his book, Bhakti Schools of Vedanta, gives the opinion that Vishnu pervades everything and is not anthropomorphic. He has no particular material form but can manifest in any form, and is a center of all force, power, will, auspiciousness, goodness, beauty, grace, responsiveness, etc.

As Swami Tapasyananda said, "Vishnu is the Indwelling Spirit in all beings and the whole cosmos constitute His body." As Vishnu is the all-pervading Spirit and the Supreme Personality, anthropomorphism is deemphasized in Vishnu sahasranama.

A. C. Bhaktivedanta Swami Prabhupada gives a quite different opinion, in his Gaudiya Vaishnava interpretation of verse 7.24 from the Bhagavad Gita, wherein he quotes the avatar, Krishna, as saying: "Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Krishna, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme." [2]

In Swami Chidbhavananda's translation of the Bhagavad Gita, he gives an opposite interpretation of the same verse, 7:24, "men of poor understanding think of Me, the unmanifest, as having manifestation, not knowing My supreme state, unmumutable and unsurpassed." Swami Chidbhavananda, holding Advaita views, gives more importance to God being formless whil Swami Prabupada, following Chaitanya Mahaprabhu's philosophy, gives importance to God with form. Ramakrishna analogized God with form and without form as being like ice and liquid water, as being both the same [3]

[edit] Pronunciation and Merits of Recitation

In the linked preface prayer (But not in the succeeding Sahasranama) non-formal pronunciation is used, since correct representation of pronunciation requires extensive use of diacritic marks. An example: Sanskrit/Hindi has three letters representing S, which are represented here as 's', 'sh', the third 'sh', as used in the Sanskrit word shatkona (= "hexagon"), Vishnu, Krishna and others is actually a retroflex phoneme and has no equivalent in English. Retroflex phonemes are those where the tongue is slightly coiled back in the palate and released along with the phoneme's sound. Also, the 'n' in Vishnu and Krishna is retroflex. In formal transliteration of Sanskrit alphabet to English, this setup is denoted by placing dots above or below the letter 's'. More details can be found at Sanskrit language#Consonants.

Although devotion is considered the most important thing while reciting any prayer or mantra (Unless used for tantric purposes, where the sound's vibration plays the major role), use of the correct pronunciation is believed by devotees to enhance the satisfaction derived from the recital, in the case of both vocal and mental chants.

Believers in the recitation of the Sahasranama claim that it brings unwavering calm of mind, complete freedom from stress and eternal knowledge. Sections from Swami Tapasyananda's translation of the concluding verses of Vishnu sahasranama, state the following: "Nothing evil or inauspicious will befall a man here or hereafter who daily hears or repeats these names.. Whichever devoted man, getting up early in the morning and purifying himself, repeats this hymn devoted to Vasudeva, with a mind that is concentrated on Him, that man attains to great fame, leadership among his peers, wealth that is secure and the supreme good unsurpassed by anything. He will be free from all fears and be endowed with great courage and energy and he will be free from diseases. Beauty of form, strength of body and mind, and virtous character will be natural to him.... One who reads this hymn every day with devotion and attention attains to peace of mind, patience, prosperity, mental stability, memory and reputation.... Whoever desires advancement and happiness should repeat this devotional hymn on Vishnu composed by Vyasa....Never will defeat attend on a man who adores the Lotus-Eyed One (KamalNayani), who is the Master of all the worlds, who is birthless, and out of whom the worlds have originated and into whom they dissolve."

Swami Tapasyananda stated that in orthodox Hindu tradition, a devotee should daily chant the Upanishads, Gita, Rudram, Purusha Sukta and Vishnu sahasranama. If one cannot do all this on any day, it is believed that chanting Visnu sahasranama alone is sufficient. Vishnu sahasranama can be chanted at any time, irrespective of gender.

It is customary to commence the Vishnu sahasranama with a devotional prayer to Vishnu.

[edit] Shlokas

[edit] Recitation and aggregation

An alternative approach is to say the starting prayer, and then say the names collected in stanzas (As they were originally said by Bhishma.) Such stanzas are called Shlokas in Sanskrit. The Sahasranama (apart from the initial and concluding prayers) has a total of 108 shlokas.

For example, the first shloka is:

Om Vishvam Vishnurvashatkaaro Bhootbhavyabhavatprabhuh
Bhootkrid Bhootbhridbhaavo Bhootaatma Bhootbhavanah

Notice the aggregation of several words and the omission of their intervening spaces. For example, the last word of the first line of this Shloka:

Bhootabhavyabhavatprabhuh

corresponds to:

OM Bhoota Bhavya Bhavat Prabhave Namaha

of the expanded version.

This joining-together of words is a common feature of Sanskrit and is called Sandhi. It makes the shlokas compact and easier to remember, which was necessary in ancient India since the religious scriptures were seldom written down and were memorised by Brahmins, or the priest class. This collection of memorised knowledge was passed by word-of-mouth from Guru to disciple.

[edit] Tradition of recitation

From ancient times, until as recently as the 19th century, many Hindus in learned families daily recited the Sahasranama, or a similar set of prayer Shlokas of their chosen deity. (Such a collection of Shlokas which are used for recital purposes is generally called a Stotra (Both 't's have soft pronunciation.))

With increasing Westernization, the practice of the Sahasranama rituals are reducing in commonality, and have been criticized for becoming more mechanical and devoid of feeling. Though a very significant number of Hindu households still have daily prayer/worship sessions (Called a Puja. In ancient Vedic times, it was also called a Sandhya).

[edit] Inclusion of other deities

One notable thing about the Sahasranama is that it includes names of other Hindu deities such as Shiva, Brahma, etc. within it. According to followers of Vaishnava theology, this is an example of Vishnu considered in His universal aspect, as an aggregation, and basis of all other deities which emanate from Him. In this cosmic aspect, Vishnu is also called Mahavishnu (Great Vishnu). By an Advaitan interpretation, this notation is not surprising as followers of Advaita philosophy, in particular, Smartas believe that Vishnu and Shiva are the same and are hence different aspects of the one Supreme Being.

[edit] Quotes about Vishnu Sahasranama

Sri N. Krishnamachari, a Vaishnavite scholar, at Steven Knapp's web site, quoting Vaishnavite scholars, states that there are six reasons for the greatness of Vishnu sahasranama:

"1. Vishnu sahasranama is the essence of the Mahabharata;
2. Great sages such as Narada, the Alvars, and composers including Saint Tyagaraja have made repeated references to the "Thousand Names of Vishnu" in their devotional works; The well-known biographical book of Sri Shirdi Sai Baba - Sri Sai Satcharitra - mentions that Vishnu Sahasranama was highly recommended by Baba.
3. The person who strung together the thousand names as part of the Mahabharata and preserved it for the world was none other than Sage Veda Vyasa, the foremost knower of the Vedas, who is considered an avatar of Vishnu;
4. Bhishma considered chanting of the Vishnu sahasranama the best and easiest of all dharmas, or the means to attain relief from all bondage;
5. It is widely accepted that the chanting of this Stotram gives relief from all sorrows and leads to happiness and peace of mind;
6. Vishnu sahasranama is in conformity with the teachings of the Gita."

Adi Sankara, the Advaita philosopher, in verse 27 of his hymn, Bhaja Govindam,[3], said that the Gita and Vishnu sahasranama should be chanted and the form of the Lord of Lakshmi, Vishnu should always be meditated on. He also said that the Sahasranama bestowed all noble virtues on those who chanted it. [4].

Parasara Bhattar had said that Vishnu sahasranama absolves people of all sins and has no equal [5].

Madhva, the Dvaita philosopher, said that the Sahasranama was the essence of the Mahabharata which in turn was the essence of the Shastras and that each word of the Sahasranama had 100 meanings [6].

Swaminarayan, founder of the Hindu Swaminarayan sect, according to this site, [7], said in verse 118 of the scripture, Shikshapatri, that one should "either recite or have the 10th canto,(of Bhagavata purana ) and also other holy scriptures like the Vishnu Sahasranama recited at a holy place according to one's capacity. The recital is such that it gives fruits according to whatever is desired."

He also said in verses 93-96, "I have the highest esteem for these eight holy scriptures: the four Vedas, the Vyas-Sutra,(i.e., Brahma Sutras, the Shreemad Bhagavata Purana, the Shree Vishnu Sahasranama in the Mahabharata, and the Yaagnavalkya Smruti which is at the center of the Dharma Scriptures; and all My disciples who wish to prosper should listen to these 8 holy scriptures, and brahmins under My shelter should learn and teach these holy scriptures and read them to others."

The great saint, Shirdi Sai Baba, according to the site, [8] on commentating about the merits of Vishnu sahasranama, said: "Oh Shama, this book is very valuable and efficacious, so I present it to you, you read it. Once I suffered intensely and My heart began to palpitate and My life was in danger. At that critical time, I hugged this book to My heart and then, Shama, what a relief it gave me! I thought that Allah Himself came down and saved Me. So I give this to you, read it slowly, little by little, read daily one name at least and it will do you good."

Swami Sivananda, in his 20 important spiritual instructions [9], stated that the Vishnu sahasranama, along with other religious texts, should be studied systematically.

rama rameti rameti, rame rame manorame;

sahasra-namabhis tulyam, rama-nama varanane

Lord Shiva addressed his wife, Durga:

"O Varanana (lovely-faced woman), I chant the holy name of Rama, Rama, Rama and thus constantly enjoy this beautiful sound. This holy name of Ramachandra is equal to one thousand holy names of Lord Vishnu." (Brhad-visnu-sahasranama-stotra, Uttara-khanda, Padma Purana 72.335)
sahasra-namnam punyanam, trir-avrttya tu yat phalam; ekavrttya tu krsnasya, namaikam tat prayacchati

Brahmānda Purana said:

"The pious results (punya) achieved by chanting the thousand holy names of Vishnu (Vishnu sahasra nama stotram) three times can be attained by only one utterance of the holy name of Krishna."

Shri Krishna Himself said, "Arjuna, One may be desirous of praising by reciting the thousand names. But, on my part, I feel praised by one shloka. There is no doubt about it.” [10]

[edit] Benefits of chanting Vishnu Sahasranama

The following lines are from the Mahabharata and are quoted portions from the text. Believers believe that regular chanting of the hymn can accrue benefits.

On avoiding evil, succeeding in battle, and gaining affluence, pleasure, happiness, and offspring:

Bhisma said, "Even thus have I recited to thee, without any exception, the thousand excellent names of the high-souled Kesava whose glory should always be sung. That man who hears the names every day or who recites them every day, never meets with any evil either here or hereafter. If a Brahmana does this he succeeds in mastering the Vedanta; if a Kshatriya does it, he becomes always successful in battle. A Vaisya, by doing it, becomes possessed of affluence, while a Sudra earns great happiness."
If one becomes desirous of earning the merit of righteousness, one succeeds in earning it (by hearing or reciting these names). If it is wealth that one desires, one succeeds in earning wealth (by acting in this way). So also the man who wishes for enjoyments of the senses succeeds in enjoying all kinds of pleasures, and the man desirous of offspring acquires offspring (by pursuing this course of conduct)."

On acquiring fame, prosperity, prowess, energy, strength, beauty, removing fear, avoiding calamity, and being cured of disease:

"That man who with devotion and perseverance and heart wholly turned towards him, recites these thousand names of Vasudeva every day, after having purified himself, succeeds in acquiring great fame, a position of eminence among his kinsmen, enduring prosperity, and lastly, that which is of the highest benefit to him (viz., emancipation Moksha itself). Such a man never meets with fear at any time, and acquires great prowess and energy. Disease never afflicts him; splendour of complexion, strength, beauty, and accomplishments become his. The sick become hale, the afflicted become freed from their afflictions; the affrighted become freed from fear, and he that is plunged in calamity becomes freed from calamity."
The man who hymns the praises of that foremost of Beings by reciting His thousand names with devotion succeeds in quickly crossing all difficulties. That mortal who takes refuge in Vasudeva and who becomes devoted to Him, becomes freed of all sins and attains to eternal Brahman. They who are devoted to Vasudeva have never to encounter any evil. They become freed from the fear of birth, death, decrepitude, and disease."

On acquiring righteousness and intelligence, and avoiding the sins of evil:

"That man who with devotion and faith recites this hymn (consisting of the thousand names of Vasudeva) succeeds in acquiring felicity of soul, forgiveness of disposition, Prosperity, intelligence, memory, and fame. Neither wrath, nor jealousy, nor cupidity, nor evil understanding ever appears in those men of righteousness who are devoted to that foremost of beings. The firmament with the sun, moon and stars, the welkin, the points of the compass, the earth and the ocean, are all held and supported by the prowess of the high-souled Vasudeva. The whole mobile and immobile universe with the deities, Asuras, and Gandharvas, Yakshas, Uragas and Rakshasas, is under the sway of Krishna."

On the origins of the soul, the source of righteous behavior, and the basis of all knowledge and existence:

"The senses, mind, understanding, life, energy, strength and memory, it has been said, have Vasudeva for their soul. Indeed, this body that is called Kshetra, and the intelligent soul within, that is called the knower of Kshetra, also have Vasudeva for their soul. Conduct (consisting of practices) is said to be the foremost of all topics treated of in the scriptures. Righteousness has conduct for its basis. The unfading Vasudeva is said to be the Lord of righteousness. The Rishis, the Pitris, the deities, the great (primal) elements, the metals, indeed, the entire mobile and immobile universe, has sprung from Narayana. Yoga, the Sankhya Philosophy, knowledge, all mechanical arts, the Vedas, the diverse scriptures, and all learning, have sprung from Janardana. Vishnu is the one great element or substance which has spread itself out into multifarious forms. Covering the three worlds, He the soul of all things, enjoys them all."
His glory knows no diminution, and He it is that is the Enjoyer of the universe (as its Supreme Lord). This hymn in praise of the illustrious Vishnu composed by Vyasa, should be recited by that person who wishes to acquire happiness and that which is the highest benefit (viz., emancipation). Those persons that worship and adore the Lord of the universe, that deity who is inborn and possessed of blazing effulgence, who is the origin or cause of the universe, who knows no deterioration, and who is endued with eyes that are as large and beautiful as the petals of the lotus, have never to meet with any discomfiture."

Bhisma's quote cited from Ganguli translation of Vishnu Sahasranama (public domain)

[edit] See also

[edit] Books

There are few books in English, or those with English transliteration and translation. The books given below contain Swami Shankaracharya's commentary on the Sahasranama:

  • Sanskrit & English: Sri Vishnu Sahasranama; translated by Swami Tapasyananda, Sri Ramakrishna Math, 16, Ramakrishna Math Road, Chennai 600004, India

web site: http://www.sriramakrishnamath.org; US site: http://www.vedanta.com (Both sites sell a copy of Vishnu sahasranama, the book with the commentary of Adi Sankara.)

  • Sanskrit & English: Sri Vishnu Sahasranama, translated by P. Sankaranarayan, Bharatiya Vidya Bhavan, Kulapat Munshi Marg, Mumbai, India 400007
  • Sanskrit & Hindi: Sri Vishnu Sahasranama, Gitapress, Gorakhpur, Uttar Pradesh 273005, India

[edit] References

  1. ^ Bhag-P 4.4.14 "Siva means mangala, or auspicious"
  2. ^ B-Gita 7.24 Chapter 7: Knowledge of the Absolute
  3. ^ [1]

[edit] External links

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(Audio link; click on Vishnu sahasranama, rendition sung by the late M.S. Subbulakshmi.

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