VISWAM VISHNUM

A few thoughts on Vishnu Sahasranamam:

VISWAM VISHNUM: Viswam denotes the Universe and Vishnu the never-changing Consciousness. Viswam and Vishnu are equated. When we view Viswam as ever changing, the same is 'mithya' as declared by Sri Sankara in the aphorism "Jagan mithya". When the Reality behind the changing form of the universe is realized, we see the entire universe is nothing but Consciousness. It has to be understood that the universe is nothing but an "appearance" of Consciousness. In the Isavasya upanishad it is declared "Isavasyamitham sarvam". Again, in the Purusha suktham it is said "Purushaevathegum sarvam".

Bhootha Bhavya Bhavat Prabhu: "Time" is a concept. The concept of past and future arise because of the present. Consciousness (Vishnu) is ever present and without THAT there is neither past nor future. Past and future have no separate existence. Consciousness which is ever present is thus the Master of the past and future.

Avyaya Purusha Sakshi Kshetragna Akshara: Consciousness is always same, and shines as 'chaitanya' in everyone. Vishnu (Consciousness) is a 'sakshi' i.e. a witness to every happening. From the adwaithic standpoint, He is a 'swayam sakshi' - witnessing His own sankalpas. There is none other than He for the happening. Kshetragna and Akshara are identical. Akshara purusha, kshara purusha and purushottama are mentioned in B.Geta. They denote static energy, vibrant energy and potential energy respectively. Similarly, kshetragna is the static energy and kshetra is the vibrant energy.

Anadhinidhana Dhatha Vidhatha Dhatur-Uttama: He is beyond birth and death. He is ever present. He is the substratum of the so called Universe as it appears. All the apparent actions in the Universe are His sankalpas. Even Brahma (one of the trinity gods) is in His sankalpa only.

Aprameya: He is outside the purview of gnana and vignana (common knowledge and analytical knowledge). He is to be realized through 'Atma-gnana' (insight expressed as 'wisdom knowledge'). Even this Atma gnana is only a pointer to Reality and not Reality as such. Reality is beyond the concepts of knower, known and knowledge.

Prana: Prana is commonly known as life force to sustain life, It enters through breath. There are four other 'pranas' with different names viz apana, vyana, udana and samana, and they have different functions,viz., for the elimination of waste,for digestion, for producing sound, and for the movement of muscles. There are five upapranas also with distinct functions. Prana and mind are closely related for prana is regulated to control the thoughts of the mind which certain yogic schools teach. In the Taitireeya upanishad it is said "from the vital force springs all the beings; they live through the vital force and enter into the vital force. Thus the prana is equated to the Supreme Truth. In this context only, Vishnu (Consciousness) is praised as Prana.

Bhugarbha: He has got the world within. He carries the world within Himself. This confirms the earlier explanation for 'viswam vishnum'. Also it can be said that 'bhugarbha' is static form of energy - Akshara Brahman, before appearing as 'kshara' in the vibrant form.

Maadhava: This is an important ephithet. Silence, Meditation and Yoga. "Maunad dhyanad ca yoga ca viddhi". " He who can be realized only by silence, meditation and yoga". Silence is Consciousness. Meditation is a process of metamorphosis thereby "I AM" transforms into "I" Consciousness. The mahavakya "I AM THAT" is to be meditated upon. This technique is "Yoga".

Krithakritha: He is an effect as well as non-effect. He is the means as well as the result. He is a doer as well as non-doer. He is Universe as well as its cause. He is a Person, a Dancer with the dance robe and the dance as well. He is Reality, Expression and Appearance. He is Light, Day-Light and the forms projected in It.

Bhojanam: He is food for the living (beings) to sustain on It. Elsewhere it is declared 'Aham bhojanam naiva bojyam na bhoktha'. I am neither the food, nor the act of eating nor the eater. As He himself being the Universe of enjoyment, He is praised as "Bhojanam".

Viviktha: He who stands Alone; Untouched and unaffected inspite of manifesting as the Universe.

Athishtana: Substratum of the Universe. He in whom the Universe stays. There are terms Aadharam, Athishtanam, Abhasam, Prathibhasam. It seems they mean the Base, Substratum, Appearance and Reflection. Supreme is the Base, Consciousness is substratum, Cosmos is the appearance, 'individual' is reflection with a sense of ego. Individual under the deception of ego should come out of it and realize that he is Consciousness - expression of the Supreme.

Samayajnah: He who treats all as equals. He is personified in the most worthy form as "equanimity". In B.Geetha it is declared "samatwam yoga" Equanimity is Yoga. Through Yoga one attains Equanimity. 'Yoga' as already explained, is the transformation of 'individual' to the 'Universal'.

Karana Kaarana: He is the material as well as instrumental cause for bringing in the appearance of the Universe. An apt example to remind oneself of this truth is 'water and waves'.

Yagna: He is 'Yagna' personified. Karma interspersed with 'Yagna' - sacrifice - attains the status of 'karma yoga'. He is praised as 'Yagna Swaroopa'.Yagna is essentially offering the 'individual good' to the 'universal good' Karma performed without a selfish motive becomes dharma as well as yagna because such karma extends to the expanded Self.

Sat-Asat: That which exists is Sat and that which appears is Asat. One is 'never changing Reality' and the other is 'ever changing Appearance'. 'Existence' (Consciousness) is 'Sat' denoted by the term "I" and the appearance is "I AM". Here in this ephithet, both Sat and Asat are synthesised and Vishnu is praised as Purushottama who is beyond Sat and Asat. Sat is the expression and asat is the appearance of the same Ultimate Reality. In other words Purushottama is both Akshara and Kshara.

Avignatha: Agnana, gnana, vignana and atmagnana are some of the terms used to indicate absence of knowledge, common knowledge, analytical knowledge and wisdom knowledge. Here, Vishnu is praised by the term avignatha to indicate He cannot be grasped by analytical knowledge. Only through wisdom knowledge, a unitary knowledge, He can be realized. A very few - sage Ramakrishna, sage Ramana, Nisargadatta maharaj, were blessed with wisdom knowledge direct and there was no need for them to undergo analytical knowledge. (analytical knowledge arise from flow of thoughts whereas wisdom leads to the source of thoughts)

Gnanagamya: He cannot be known through Karma or a combination of karma and analytical knowledge. He can be known only through Atmagnana - wisdom knowledge gained through insight.

Jiva: Soul reflecting as 'individual'. Atma (Self) with the upadhy of 'avidya' reflects jiva and attaches itself to anthakarana, prana and indriyas to bring out a psychosomatic form of 'individual. Ishwara with the upadhy of 'Maya' (vidya roopini) brings out the Universe. The ultimate source is one and the same - Supreme Reality. Sri Sankara's aphorism "Brahma Satyam, Jagat mitya, jivo Brahmeva napara" may be recalled. Neither the universe nor the soul has independent existence. Whatever is, is Supreme Reality.

Chaturatma: anthakarana viz mind, intellect, chitta and ahamkara are meant by 'chathuratma. Reality is One and It appears and reflects bringing out universe and individual.

Ekapath: One fraction of Him constitutes manifestation. "Pathosya Viswa bhoodani" in Purusha Suktham, may be recalled. Sri Narayana Guru has brought out this in his saying "Azhiyam, thirayum, kattum, azhamum...(ocean, waves, wind and still water in the depth)) and compaires the same with Ishwara, universe, Maya and Reality. Only a part expresses manifestation on the surface.


Jana janmathi: Root cause of origin of Jeevas that come to have embodiment. All jeevas have their existence in Him. Supreme Reality expresses Consciousness which in turn brings out the appearance of Viswam. jeevas are the reflections in Viswam. Therefore Vishnu-Consciousness is the root cause of jeevas.


Prananilaya: Prana is the first expression of jeeva. Without jeeva there is no prana. Without Consciousness there is no jeeva. It is jeeva that enlivens prana, anthakarana (mind, intellect, chitta and ahamkara) and the physical structure with karmendriyas and gnanendriyas of the 'individual'. Thus, the prana and jeeva have their substratum in Vishnu-Consciousness.


Bhur Bhuvah Swastaruh tarah: The concept is that there are three regions - one for living beings, one for ancestors and one for devas. While chanting mantras these three are uttered with the prefix and suffix of OM, to remind onself that the concept of the three worlds has its beginning in OM and has its end in OM, pranava mantra (taraha mantra).


Sangabhrt, Nandaki, chakri, sarngadhanva, gadhadhara: Conch representing Cosmic ego; sword - vidhya - wisdom knowledge; wheel - mind(flow of thoughts); bows representing indriyas, mace representing intellect - thus Vishnu-Consciousness is conceived with Cosmic Ego, Wisdom-Knowledge, Mind, Indriyas and intellect. "I" is Vishnu-Consciousness, "I AM" is Cosmic-ego, "I AM THE UNIVERSE/I AM THE INDIVIDUAL represent mind, indriyas and intellect. Wisdom-Knowledge transforms I AM into "I-Consciousness". The little ego (representing concepts and emotions in man) dissolves in Atma-Chaitanyam.