| Vishnu Sahasranama | |
|---|---|
 Vishnusahasranama manuscript, c. 1690 | |
| Information | |
| Religion | Hinduism |
| Author | Vyasa |
| Verses | 108 |
| Part of a series on |
| Vaishnavism |
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The Vishnu Sahasranama[1] (Sanskrit: विष्णुसहस्रनाम, romanized: viṣṇusahasranāma),[a] is a Sanskrit hymn containing a list of the 1,000 names of Vishnu, one of the main deities in Hinduism and the Supreme God in Vaishnavism. It is one of the most sacred and popular stotras in Hinduism. The most popular version of the Vishnu Sahasranama is featured in the Anushasana Parva of the epic Mahabharata. Other versions exist in the Padma Purana, the Skanda Purana, and the Garuda Purana. There is also a Sikh version of the Vishnu Sahasranama found in the work Sundar Gutka.[2]
In the 135th[3] chapter of Anushāsanaparva (verses 14 to 120) in Mahabharata, the stotra was given to Yudhishthira by the grandsire of Kuru dynasty and warrior Bhishma who was on his death bed (of arrows) in the battlefield of Kurukshetra. Yudhishthira asks Bhishma the following questions:[4][5]
kimekam daivatam loke kim vāpyekam parāyaṇam
stuvantaḥ kam kamarcantaḥ prāpnuyurmānavāḥ śubham
ko dharmaḥ sarva dharmāṇām bhavataḥ paramo mataḥ
kim japan mucyate jantuḥ janmasamsārabandhanāt
In this world Who is the one refuge for all? Who is the greatest Divinity in the world ? By eulogising whom can a person reach auspiciousness? By worshipping whom can a person reach auspiciousness? What is, in your opinion, the greatest Dharma among all the Dharmas? By chanting whose name, can a creature proceed beyond the bonds of samsāra?[6]
Bhishma answers by stating that mankind will be free from all sorrows by chanting the Vishnu Sahasranama, which are the thousand names of the all-pervading Supreme Being Vishnu, who is the master of all the worlds, the supreme light, the essence of the universe and who is Brahman. All matter animate and inanimate reside in him, and he in turn resides within all matter.
In Sanskrit, sahasra means 'thousand'. The meaning of sahasra is situation dependent. 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 in South India.
The phalashruti (meritorious verse) of the hymn says that one who reads the text every day with full devotion achieves name, fame, wealth and knowledge in his life.[7][8]
The Vishnu Sahasranama is popular among Hindus, and a major part of prayer for devout Vaishnavas, or followers of Vishnu. While Vaishanvas venerate other deities, they believe that the universe, including the other divinities such as Shiva and Devi, are ultimately a manifestation of the Supreme Vishnu. Despite the existence of other sahasranamas of other gods, referring a sahasranama as "The Sahasranama," generally refers to the Vishnu Sahasranama alone, thereby indicating its wide popularity and use.[9]
Two of the names in Vishnu Sahasranama that refer to Shiva are "Shiva" (names # 27 and # 600 in Advaitin Adi Shankara's commentary) itself, "Shambhu" (name # 38), "Ishanah" (name #6 4), and "Rudra" (name # 114). Adi Sankara of Advaita Vedanta asserts that the deity Vishnu is Brahman itself (not just an aspect of Brahman).[10] Again, he notes that "only Hari (Vishnu) is eulogized by names such as Shiva",[11] a position consistent with interpretations of the Srivaishnavite commentator Parasara Bhattar. Parasara Bhattar had interpreted Shiva to mean a quality of Vishnu, such as "One who bestows auspiciousness".[12]
However, this interpretation of the name Shiva has been challenged by Swami Tapasyananda's translation of Shankara's commentary on the Vishnu Sahasranama.[13] He translates the 27th name, Shiva to mean:"One who is not affected by the three Gunas of Prakrti, Sattva, Rajas,and Tamas; The Kaivalaya Upanishad says, "He is both Brahma and Shiva." In the light of this statement of non-difference between Shiva and Vishnu, it is Vishnu Himself Who Is exalted by the praise and worship of Shiva."[13] Based on this commonly held Advaitan point of view which has been adopted by Smartas, Vishnu and Shiva are viewed as one and the same God, being different aspects of preservation and destruction respectively. As many Sanskrit words have multiple meanings, it is possible that both Vishnu and Shiva share names in this instance, e.g., the name Shiva itself means "auspicious"[14] which could also apply to Vishnu. The Deities Ananthapadmanabha and Shankaranarayana are worshipped by Hindus, as is Panduranga Vitthala, a form of Krishna with a Shiva Linga on his crown, signifying the oneness of both deities.
However, the Vaishnava commentator, Parasara Bhattar, a follower of Ramanujacharya 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. 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 do not subscribe to this aspect or personification of God, as Smarthas say that God is Nirguna 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 incapable of having a form) is to limit the unlimitable and all-powerful Supreme.
In the Sri Vaishnava and Sadh Vaishnava tradition, the Bhagavad-gita and the Vishnu Sahasranama are considered the two eyes of spiritual revelation.
In other Vaishnava traditions too, the Vishnu Sahasranama is considered an important text. Within Gaudiya Vaishnavism, Vallabha sampradaya, Nimbarka sampradaya and among Ramanandis, the chanting of the names of Krishna and Rama are considered to be superior to that of Vishnu. Based on another verse in the Padma Purana which says that the benefit of chanting the one thousand names of Vishnu can be derived from chanting one name of Rama, and a verse in the Brahma Vaivarta Purana equating the benefit of chanting three names of Rama with one name of Krishna. However, it is important to realize that those verses in those puranas are not to be interpreted literally, as many believe that there is no difference between Vishnu and Krishna and Rama. This theological difference can be expressed as follows: Many Vaishnava groups recognize Krishna and Rama as an Avatar of Vishnu, while others, instead, consider Him (Krishna) to be svayam bhagavan, or the original form of the Lord. Yet these verses can be interpreted as it is more important to have pure bhakti or devotion than merely repeating the many names of God without emotion. Indeed, 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.” [15]
Within Vaisnavism some groups, such as Sri sampradaya, adhere to and follow the Rig Veda: 1.156.3, which states "O ye who wish to gain realization of the supreme truth, utter the name of Vishnu at least once in the steadfast faith that it will lead you to such realization." [16]
Many names in the Vishnusahasranama, the thousand names of Vishnu allude to the power of God in controlling karma. For example, the 135th name of Vishnu, Dharmadhyaksha, in Sankara's interpretation means, "One who directly sees the merits (Dharma) and demerits (Adharma), of beings by bestowing their due rewards on them."[17]
Other names of Vishnu alluding to this nature of God are Bhavanah, the 32nd name, Vidhata, the 44th name, Apramattah, the 325th name, Sthanadah, the 387th name and Srivibhavanah, the 609th name.[18] Bhavanah, according to Sankara's interpretation, means "One who generates the fruits of Karmas of all Jivas for them to enjoy."[19] The Brahma Sutra (3.2.28) "Phalmatah upapatteh" speaks of the Lord's function as the bestower of the fruits of all actions of the jivas.[19]
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 Yudhishthira, after performing a hundred Ashwamedha sacrifices, became king of devas, but was later expelled from Svarga or heaven due to a curse by the great sage Agastya due to his pride and arrogance and became a python for thousands of years.[20] In the commentary to this sloka Sankara states that a fall akin to that of king Nahusha will not happen to that devotee who recites Vishnu Sahasranama daily.
Believers in the recitation of the Sahasranama claim that it brings unwavering calm of mind, complete freedom from stress and brings eternal knowledge. In orthodox Hindu tradition, a devotee should daily chant the Upanishads, Gita, Rudram, Purusha Sukta and Vishnu Sahasranama.
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 Slokas in Sanskrit. The Sahasranama (apart from the initial and concluding prayers) has a total of 108 shlokas.
For example, the first sloka is:
Notice the aggregation of several words and the omission of their intervening spaces. For example, the last word of the first line of this Sloka:
corresponds to:
of the expanded version.
This joining-together of words is a common feature of Sanskrit and is called Samasa- a compound. It makes the slokas compact, and easier to remember.
- 1) "Vishnusahasranama 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;
- 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 compiler of the Vedas;
- 4) Bhishma considered chanting of the Vishnusahasranama the best and easiest of all dharmas, or the means to attain relief from all bondage;
- 5) It is widely accepted that the chanting this Stotram gives relief from all sorrows, and leads to happiness and peace of mind;
- 6) Vishnusahasranama is in conformity with the teachings of the Gita."[25]
In this way we find all the scriptures aiming at the Supreme Person. In the Rig Veda (1.22.20) the mantra is om tad vishnoh paramam padam sada pashyanti surayah ("The demigods are always looking to that supreme abode of Vishnu"). The whole Vedic process, therefore, is to understand Lord Vishnu, and any scripture is directly or indirectly chanting the glories of the Supreme Lord, Vishnu.”[26]
sri rama rama rameti rame rame manorame
sahasranama tat tulyam rama nama varanane
This translates to:
O Varanana (lovely-faced lady), I chant the holy name of Rama, Rama, Rama and thus constantly enjoy this beautiful sound. This holy name of Sri Rama is equal to one thousand holy names of Lord Vishnu." (Brhad Visnusahasranamastotra, Uttara-khanda, Padma Purana 72.335)
sahasra-namnam punyanam, trir-avrttya tu yat phalam
ekavrttya tu krsnasya, namaikam tat prayacchati
This translates to:
"The pious results (punya) achieved by chanting the thousand holy names of Vishnu (Vishnusahasranama-Stotram) three times can be attained by only one utterance of the holy name of Krishna."
yo mam nama sahasrena stotum icchati pandava
sohamekena slokena stuta eva na samsaya
This translates to:
"Arjuna, One may be desirous of praising by reciting the thousand names. But, on my part, I feel praised by one sloka. There is no doubt about it.”
"O ye who wish to gain realization of the Supreme Truth, utter the name of "Vishnu" at least once in the steadfast faith that it will lead you to such realization."
The Vishnu Sahasranama has been the subject of numerous commentaries:
