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Vishnu Sahasranama
The Vishnu Sahasranama (Sanskrit: विष्णुसहस्रनाम, romanized: viṣṇusahasranāma) 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.
In Sanskrit, sahasra means 'thousand'. The meaning of sahasra is context-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 Indian languages.
The phalashruti (meritorious verse) of the hymn says that one who reads the text every day with full devotion achieves name, fame, wealth, knowledge and pleasure in his life.
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.
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). Again, he notes that "only Hari (Vishnu) is eulogized by names such as Shiva", 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".
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." 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]
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." 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. Bhavanah, according to Sankara's interpretation, means "One who generates the fruits of Karmas of all Jivas for them to enjoy." 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.
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Vishnu Sahasranama
The Vishnu Sahasranama (Sanskrit: विष्णुसहस्रनाम, romanized: viṣṇusahasranāma) 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.
In Sanskrit, sahasra means 'thousand'. The meaning of sahasra is context-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 Indian languages.
The phalashruti (meritorious verse) of the hymn says that one who reads the text every day with full devotion achieves name, fame, wealth, knowledge and pleasure in his life.
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.
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). Again, he notes that "only Hari (Vishnu) is eulogized by names such as Shiva", 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".
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." 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]
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." 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. Bhavanah, according to Sankara's interpretation, means "One who generates the fruits of Karmas of all Jivas for them to enjoy." 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.