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]
| Vishnu Sahasranama | |
|---|---|
 Vishnusahasranama manuscript, c. 1690 | |
| Information | |
| Religion | Hinduism |
| Author | Vyasa |
| Verses | 108 |
Etymology
editIn 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.[3][4]
Interpretations
editThe 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.[5]
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).[6] Again, he notes that "only Hari (Vishnu) is eulogized by names such as Shiva",[7] 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".[8]
However, this interpretation of the name Shiva has been challenged by Swami Tapasyananda's translation of Shankara's commentary on the Vishnu Sahasranama.[9] 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."[9] 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"[10] 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.
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.” [11]
- Interpretations alluding to the power of God in controlling karma
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."[12]
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.[13] Bhavanah, according to Sankara's interpretation, means "One who generates the fruits of Karmas of all Jivas for them to enjoy."[14] 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.[14]
- 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.[15] 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.
Commentaries
editThe 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).[16][17]
- Vidyadhiraja Tirtha (died 1392) (disciple of Jayatirtha) of Dvaita Vedanta wrote a commentary on Vishnu Sahasranama called Viṣṇusahasranāmavivṛti.[18]
- Satyanidhi Tirtha (died 1660) of Dvaita Vedanta wrote Vishnu Sahasranama Vyakhyana, a commentary on Vishnu Sahasranama.[19]
- Satyasandha Tirtha (died 1794) of Dvaita Vedanta wrote Viṣṇusahasranāmabhāṣya, a commentary on Vishnu Sahasranama.[20]
- Baladeva Vidyabhushana (18th Century) of Acintya-bhedābheda school of Vedānta wrote Nāmārtha-sudhā, a commentary on Viṣṇu-sahasra-nāma.[21][22]
See also
editNotes
edit- ^ A tatpurusha compound
Bibliography
edit- Sharma, B. N. Krishnamurti (2000). A History of the Dvaita School of Vedānta and Its Literature, Vol 1. 3rd Edition. Motilal Banarsidass (2008 Reprint). ISBN 978-8120815759.
Footnotes
edit- ^ "Archived copy" (PDF). Archived from the original (PDF) on 26 February 2021. Retrieved 26 March 2019.
{{cite web}}: CS1 maint: archived copy as title (link) - ^ "Sahasranama". 2 October 2023.
- ^ Shri Vishnu Sahasranamam - Phala Sruthi, archived from the original on 22 December 2021, retrieved 12 October 2021
- ^ Aiyangar, Sridhar (31 December 2017). "SRI VISHNU SAHASRANAMAM (PHALASHRUTI) – FINAL PART (117)". Divya Kataksham. Retrieved 12 October 2021.
- ^ Tapasyananda, pg. iv.
- ^ Commentary to sloka 13, "yatra puMliGgashabdaprayOgaH, tatra viSNurvishESyaH; yatra strIliMga shabdaH, tatra dEvatA prayOgaH; yatra napuMsaliGga prayOgaH, tatra brahmEti vishEshyatE (where a word of masculine gender is used, the noun is Vishnu, in feminine gender the noun is Devata, and in neuter gender the noun is Brahma)", Transcription of Sankara's commentary to Vishnusahasranamastotra
- ^ Commentary to sloka 17 in Transcription of Sankara's commentary to Vishnusahasranamastotra, "sivAdi nAmabhiH hariH eva stUyate"
- ^ (Internet Archive copy)
- ^ a b Tapasyananda, pg. 47.
- ^ Bhag-P 4.4.14 "Siva means mangala, or auspicious"
- ^ "Srivaishnavism". Archived from the original on 20 February 2008. Retrieved 21 June 2008.
- ^ Tapasyananda, Swami. Sri Vishnu Sahasranama, pg. 62.
- ^ Tapasyananda, Swami. Sri Vishnu Sahasranama, pgs. 48, 49, 87, 96 and 123.
- ^ a b Tapasyananda, Swami. Sri Vishnu Sahasranama, pg. 48.
- ^ "MAHABHARATA retold by C". Archived from the original on 21 December 2004. Retrieved 16 December 2004., story #53
- ^ Sri Vishnu sahasranama : With the bhashya of Sri Parasara Bhattar : With translation in English /. Sri Visishtadvaita Pracharini Sabha. 8 August 1983.
- ^ "Antaryami.net". Archived from the original on 9 August 2020. Retrieved 27 July 2018.
- ^ Sharma 2000, p. 452.
- ^ Sharma 2000, p. 496.
- ^ Sharma 2000, p. 508.
- ^ Narang, Sudesh (1984). The Vaisnava Philosophy According to Baladeva Vidyābhūṣaṇa. Nag Publishers.
- ^ Prabhupada, His Divine Grace A. C. Bhaktivedanta Swami. Sri Caitanya-caritamrta, Adi-lila: The Pastimes of Lord Caitanya Mahaprabhu. The Bhaktivedanta Book Trust. ISBN 978-91-7149-661-4.
References
edit- Sankaranarayan, P. (1996), Śrī Viṣṇu Sahasranāma Stotram, Mumbai: Bharatiya Vidya Bhavan. With an English Translation of Sri Sankara Bhagavatpada's Commentary
- Tapasyananda, Swami, Sri Vishnu Sahasranama, Chennai: Sri Ramakrishna Math. Sanskrit and English, with an English translation of Sri Sankara Bhagavatpada's commentary.
Further reading
edit- Sanskrit & Hindi: Sri Vishnu Sahasranama, Gita Press, Gorakhpur, Uttar Pradesh 273005, India
- Sanskrit & English: The Thousand Names of Vishnu and the Satyanarayana Vrat, translated by Swami Satyananda Saraswati, Devi Mandir, Napa.
Other translations:
- Sanskrit & Gujarati: Sri Vishnu Sahasranama Stotram; translated by Shri Yogeshwarji, India @ www.swargarohan.org
- Sanskrit & English: Sri Vishnu Sahasranama Stotram; translated by Swami Vimalananda, Sri Ramakrishna Tapovanam, Tiruchirapalli, India, 1985