Vishnu Sahasranama

Vishnu Sahasranama
Vishnusahasranama manuscript, c. 1690
Information
Religion	Hinduism
Author	Vyasa
Verses	108

The Vishnu Sahasranama is one of the most popular and widely recited stotras among Hindus. Despite the existence of sahasranamas of other deities, referring a sahasranama as "The Sahasranama," generally refers to the Vishnu Sahasranama alone, reflecting its wide popularity and use.^[5]

The names in Vishnu Sahasranama that refer to Shiva are "Shiva" (names # 27 and # 600 in Adi Shankara's commentary), "Shambhu" (name # 38), "Ishanah" (name #64), and "Rudra" (name # 114). Adi Shankara asserts that the deity Vishnu is Brahman itself (not just an aspect of Brahman).^[6] Again, he notes that "only Hari (Vishnu) is eulogized by names such as Shiva",^[7] a position consistent with interpretations of Parasara Bhattar. Parasara Bhattar had interpreted Shiva to mean a quality of Vishnu, such as "One who bestows auspiciousness".^[8]

In Adi Shankara's commentary, the 27th name Shiva is explained as:"One who is not affected by the three Gunas of Prakrti, Sattva, Rajas, and Tamas. Shankara cites the Kaivalaya Upanishad verse "He is both Brahma and Shiva", to emphasize "the non-difference between Shiva and Vishnu, it is Vishnu Himself Who Is exalted by the praise and worship of Shiva."^[9] This Advaitan point of view, also adopted by Smartas, regards Vishnu and Shiva as one and the same God, being different aspects of preservation and destruction respectively.^{[citation needed]}

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. The Padma Purana 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. Such verses are not 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.” ^{[citation needed]}

Interpretations alluding to the power of God in controlling karma

Many names in the Vishnu Sahasranama allude to the power of God in controlling karma. For example, the 135th name, Dharmadhyaksha, is interpreted by Sankara as, "One who directly sees the merits (Dharma) and demerits (Adharma), of beings by bestowing their due rewards on them."^[10] 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.^[11] Bhavanah, according to Sankara's interpretation, means "One who generates the fruits of Karmas of all Jivas for them to enjoy."^[12] 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.^[12]

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 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.^[13] 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.^{[citation needed]}

The Vishnu Sahasranama has been the subject of numerous commentaries:

Parasara Bhattar, a follower of Ramanuja, wrote a commentary in the 12th century, detailing the names of Vishnu from a Vishishtadvaita perspective, in the book titled Bhagavath Guna Dharpanam (or Bhagavad Guna Dharpana, meaning reflections of the Lord's qualities).^[14]^[15]
Vidyadhiraja Tirtha (died 1392) (disciple of Jayatirtha) of Dvaita Vedanta wrote a commentary on Vishnu Sahasranama called Viṣṇusahasranāmavivṛti.^[16]
Satyanidhi Tirtha (died 1660) of Dvaita Vedanta wrote Vishnu Sahasranama Vyakhyana, a commentary on Vishnu Sahasranama.^[17]
Satyasandha Tirtha (died 1794) of Dvaita Vedanta wrote Viṣṇusahasranāmabhāṣya, a commentary on Vishnu Sahasranama.^[18]
Baladeva Vidyabhushana (18th Century) of Acintya-bhedābheda school of Vedānta wrote Nāmārtha-sudhā, a commentary on Viṣṇu-sahasra-nāma.^[19]^[20]

Vishnu Sahasranama

Etymology

Interpretations

Interpretations alluding to the power of God in controlling karma

General thoughts

Commentaries

See also

Notes

References

Sources

Further reading

External links

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