Friday, July 15, 2011

SRI VISHNU SAHASRANAMA: a Simple explanation

Sri Vishnu Sahasranaama, from the Saanti Parva of the Mahaabhaarata, is a part of the dialogue between Bheeshma and Yudhishthira. The latter had asked: “In this universe, who is the one Divinity, by praising whom and by worshipping whom, men can reach the Auspiciousness (peace and prosperity)”? In reply, Bheeshma recited the thousand names of Sri Vishnu.
The following is a quotation from Swami Chinmayananda:
“There are, no doubt, slight differences here and there between the texts now popular in the north and the south. These differences are of no consequence at all. Similarly, we find very slight differences in the ritualism generally adopted before starting the chanting of or “Archanaa” with Sri Vishnu Sahasranaama.”
The first sloka of the Sahasranaama is reproduced below:
ओं विश्वं विष्णुर्वषटकारो भूतभव्यभवत्र्प्भुः
भूतकृत् भूतभृद्भावॊ भूतात्मा भूतभावनः

Om visvam vishnur-vashatkaaroh

bhootha-bhavya-bhavat-prabhuh

bhootha-krith bhootha-bhrith bhaavoh

bhoothaathmaa bhootha-bhaavanah
The naamavali or list of names is explained briefly hereunder.
Visvam: He who has become the universe. In the Upanishads, it is said that the universe rises out of Him, is supported by Him and gets dissolved back into Him. The expression “sameh” is repeated in the Vedas – It means, “Let it happen (become available) to me.” Requests are made for auspiciousness, fame etc. One among these requests is “Visvam sameh;” the expression “visvam” indicates Bhagavan (Supreme God.) “Om visvasmy namah” is the expression for Archana, incorporating this auspicious name. (1)
VISHNU: He who is all-pervading. He is the basic cause of the universe. He is the protector of all. He pervades in all the outward appearances. He is the owner of all entities, both living and inert. He resides as the inner being in all entities. He can be understood through all the Vedas and only through them. He is the Upanishad part of the Vedas. All these supreme attributes are His, as He is always with Sri Lakshmi Devi. While the first name “Visvam” indicates the object/action, the second name “Vishnu” shows the subject or cause of that action. This follows the definition of Brahmam in “Taittiriya Upanishad”3(1) as “that from which the universe of entities and beings arises….” For Archana, we say “Om vishnave namah”. (2)
VASHATKARA: He who has everything in His control. “Om vashatkaraya namah” (3)
BHOOTA-BHAVYA-BHAVAT-PRABHU: Lord of what has been, what will be and what presently is. He is the protector at all places and at all times. In the Mahabharata war, He sat before Arjuna as his charioteer and protected the pandavas. The Lord gave Ambarisha His own discus. This weapon in due course helped in destroying an evil being prompted by the sage Durvasa; and thus helped Ambarisha in time. “Om bhoota-bhavya-bhavat-prabhave namah”. (4)
A mirror, irrespective of its size, is capable of reflecting the full picture of the objects placed before it. Likewise, these short names are indicative of the grand qualities of God. All the names contain within themselves the inner meaning of the Gayatri Japam as well as certain maxims from the Vedas; the latter themselves are the basis on which the former are framed. Some parallels between the Scriptures and the Vishnu Sahasranama are given below.
SCRIPTURES: Visvamasi visvaayu (Gayatri); Tatsavithurvarenyam (Gayatri); Agni Eva Visvam(Rig); At the head of all laws, in and through every particle of matter and force, stands One, “by whose command the wind blows, the fire burns, the clouds rain, and death stalks upon the earth.” (Kathopanishad, 2:3:3)
Narayanaya vidhmahe vasudevaya dhimahi Thanno vishnu prasadyathu (Vishnu Gayatri); Om Namo Narayanayaya (ashtakshara manthra); Vishnu (Yajur); Vishnu Visva Sabdena Uchchathe (Madhvacharya);
Vashtkara (Sama);
Bhoota-bhavya-bhavat-prabhu (Athatvana); Bhootam Bhavyam Bhavishyat vashat swaha;