The Vishnu Sahasranama is a Hindu hymn containing 1,000 names of Vishnu, one of the main deities in Hinduism. It is found in the Mahabharata and is one of the most popular and sacred texts in Hinduism. In the text, Bhishma tells Yudhishthira that chanting the 1,000 names of Vishnu can help mankind achieve liberation from samsara and attain auspiciousness. The names refer to Vishnu's supreme and all-pervading nature and there are differing interpretations on some names that also refer to other deities like Shiva.
The Vishnu Sahasranama is a Hindu hymn containing 1,000 names of Vishnu, one of the main deities in Hinduism. It is found in the Mahabharata and is one of the most popular and sacred texts in Hinduism. In the text, Bhishma tells Yudhishthira that chanting the 1,000 names of Vishnu can help mankind achieve liberation from samsara and attain auspiciousness. The names refer to Vishnu's supreme and all-pervading nature and there are differing interpretations on some names that also refer to other deities like Shiva.
The Vishnu Sahasranama is a Hindu hymn containing 1,000 names of Vishnu, one of the main deities in Hinduism. It is found in the Mahabharata and is one of the most popular and sacred texts in Hinduism. In the text, Bhishma tells Yudhishthira that chanting the 1,000 names of Vishnu can help mankind achieve liberation from samsara and attain auspiciousness. The names refer to Vishnu's supreme and all-pervading nature and there are differing interpretations on some names that also refer to other deities like Shiva.
The Vishnu Sahasranama is a Hindu hymn containing 1,000 names of Vishnu, one of the main deities in Hinduism. It is found in the Mahabharata and is one of the most popular and sacred texts in Hinduism. In the text, Bhishma tells Yudhishthira that chanting the 1,000 names of Vishnu can help mankind achieve liberation from samsara and attain auspiciousness. The names refer to Vishnu's supreme and all-pervading nature and there are differing interpretations on some names that also refer to other deities like Shiva.
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Vishnu Sahasranama[1] (Sanskrit: विष्णुसहस्रनाम, IAST: Viṣṇusahasranāma),[a] is a Sanskrit
hymn which contains a list of 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 Vishnu Sahasranama as found in the Anushasana Parva[2] of the epic Mahabharata. It is the most popular version of the 1,000 names of Vishnu. Other versions exist in the Padma Purana, Skanda Purana and Garuda Purana. There is also a Sikh Version of the Vishnu Sahasranama, as found in the work Sundar Gutka.[3]
Background In the 135th[4] 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:[5][6]
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?[7]
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.
Etymology 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 phala shruthi [Phala = results Śruti = that which is heard] says that one who reads this Vishnu Sahasranamam every day with full devotion achieves name, fame, wealth and knowledge in his life.[8][9]
Interpretations 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, is 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.[10]
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 Brahmam). [11] Again, he notes that "only Hari (Vishnu) is eulogized by names such as Shiva", [12] 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".[13]
However, this interpretation of the name Shiva has been challenged by Swami Tapasyananda's translation of Shankara's commentary on the Vishnu Sahasranama.[14] 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."[14] 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"[15] 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. This theological difference can be expressed as follows: Many Vaishnava groups recognize Krishna as an Avatar of Vishnu, while others, instead, consider Him 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.
