विष्णुसहस्रनाम स्तोत्र (महाभारत अनुशासन पर्व - जगद्गुरु आदि शंकराचार्य भाष्य सानुवाद सटीक)

XIV
deals elaborately with the rules for performing the worship
of Vishnu by these 1,000 names, offering flowers, such as
Thulasī, Bilva, Nandyāvarta, Padma, Mallikā, Jati,
Punnāga and Satapatra, for each name. The worship
should be performed, if not daily, at least on one's own
birthdays, eclipse days, birth constellations, the entering
of the sun from one Zodiac to another, and to ward off
troubles, due to planets, the anger of kings, great diseases
and the troubles of enemies. This Archana may be
performed also when one requires Dharma, sons, wealth
and other desired objects.¹
OM! SANTIH, SANTIH, SANTIH
Ocotber, 1926 R. A. SASTRY
¹ 90 names are repeated in this hymn; of them, 74 are repeated
twice, 14 thrice and 2 four times. I have marked them in their proper
places. In Lalitā Sahasranāma alone we do not find such repetition;
this hymn is treated as "mantras" whereas all the others are
"stotras".

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COMMENTATOR'S BENEDICTORY VERSES
Om Adoration to Krishna whose nature is Sat, Chit
and Ānanda, who performs his functions without effort,
who is cognised by the Vedānta, who is the Guru, and who
is the witness of Buddhi.
2. I adore the sage Krishnadvaipāyana Vyāsa devoted
to the welfare of all beings, who is to the Vedas as the sun
is to the lotus and who is the fountain of self-control, etc.
3. The admirable hymn containing the thousand
names of the Supreme Person, who has thousands of forms,
thousands of eyes, faces, feet and arms, is now being com-
mented upon for the sake of overcoming birth, decay, etc.
Śrī Vaiśampāyana said :

1. Hearing all the Dharmas in their entirety and
   those sacred acts that destroy sins, in various ways,
   Yudhishthira again addressed the son of Śantanu
   (Bhīshma).
   Vaiśampāyana said to Janamejaya.
   Dharmas are those that lead to prosperity and Moksha
   as defined by the Vedas. Addressed : as he was of opinion
   that he had not been taught the means of attaining all the
   desired ends of man, that are easy to follow and mighty in
   their results.
   Yudhishthira said :
2. Who is the One Deity in the world ? What is the
   sole and Supreme Goal ? Whom should - men praise and
   worship to attain good ?

2 VISHNU SAHASRANAMA
In the world : who is declared in the Vidyās that
form the source of our knowledge ? This is the first ques-
tion.
Supreme Goal : He whose orders all obey, realising
whom the fetters of the heart break off, as said in the Śruti
(Mu. Up., 4-8). "The fetters of the heart are broken, all
doubts are solved, all his actions perish when he is seen,
who is the cause and effect," by merely knowing whom one
attains Moksha, which is of the nature of bliss ; knowing
which one fears nothing, entering whom there is no re-
birth, knowing whom only, one becomes himself as said
in the Śruti (Mu. Up., 6-9). "He who knows Brahman
becomes even Brahman," and leaving whom there is no
other path, as said in the Śruti (S've. Up., 3-8). "There
is no other path to go," That is called the sole Supreme
goal. This is the second question. Praise : reciting his
attributes. This is the third question. Worship : external
and internal, in various ways. Men : children of Manu.
Good : Svarga (heaven), Moksha, etc. This is the fourth
question.
3. What is that Dharma which is regarded by you
as the supreme one among all Dharmas ? By reciting
what (hymn) is mankind freed from the bonds of birth
and Samsāra ?
What is that Dharma, etc., is the fifth question.
Reciting : Japa is of threefold nature, viz., loud,
audible and mental (see Manu Smr., 2-85). By using the
word mankind (Jantu) it is hinted that all human beings
are, according to their capabilities, entitled to perform
Japa and worship, and to hymn His praises. Birth : is
the indication of all the effects of Avidya evolved out of
ignorance. Samsāra : Avidya, freed : from all other
effects, also, in order to show the Supreme importance of
moksha. This is the sixth question.

VISHNU SAHASRANAMA 3
Bhishma said :
Bhishma : one who is the cause of terror to all foes,
external and internal, the promulgator of Moksha-dharma
and other Dharmas, and who is omniscient.
Six questions are asked. The sixth and the last refer-
ring to Japa is answered by the following verse :
4. The man who is ever-engaged in praising, with
the thousand names, the Lord of the Universe, the God of
Gods, the Infinite, and Supreme Purusha (gets beyond
all grief).
The Universe : the movable and the immovable. God
of Gods : God even of Brahmâ and other Gods. Infinite :
unlimited by space, time and substance. Supreme Purusha :
superior to the perishable and the imperishable. (See
Bh. G., 15-18.) Praising : his attributes. Purusha : because
of his dwelling, (sayana) in the heart (puri), or because of
his fullness. The phrase gets beyond all grief has to be
supplied in the fourth and fifth verses also.
The fourth question is answered by the following :
5. By always worshipping with devotion that im-
perishable Purusha, by meditating on Him, by praising
Him and by bowing down before Him, the worshipper
(gets beyond all grief).
Worshipping : by performing external worship. Al-
ways : at all times. With devotion : entirely given up to
Him. By meditating : worshipping Him internally.
Hymning His praise and prostrating before Him are acts
that form the last part of the worship. The worshipper :
the enjoyer of the fruit of the worship.
Or by worshipping is meant both external and inter-
nal worship. By meditating, by praising and bowing down
are meant, the mental, the verbal, and the physical
worship.

4 VISHNU SAHASRANAMA
The third question is answered by the (first) three
parts of the following verse :
6. By always praising Vishnu, who is without be-
ginning and end who is the Supreme Lord of all the
worlds and who is the observer of the Universe, one gets
beyond all grief.
Without beginning and end : devoid of modifications
such as birth, etc. Vishnu : all pervading. Worlds :
(Loka) that which is visible, the objective side. The
Supreme Lord : even of Brahmā and others who are the
masters of the visible Universe. Observer : observes the
visible universe directly by His self-knowledge (Bodha).
Gets beyond all grief : transcends the (three) kinds of
sorrows, Adhyātma, etc.
He is again praised :
7. And who is friendly to Brahman, who knows all
the Dharmas, who is the enhancer of the fame of the
worlds, who is the Lord of the Universe, who is the
great Truth and who is the source of the evolution of all
beings.
Who is friendly to Brahman : Brahmā may mean
here the Creator or the Brāhmanas, austerities and Vedas ;
enhancer, etc. : He who enhances the fame of all creatures
by the entering of His Śakti (energy). Who is the Lord of
the Universe (Lokanātha) : He who is desired (nātha) by
the worlds or He who sheds his light (nātha) on the world,
or blesses it or He who is beloved of the world. Great
Truth : Great ; being superior to the Universe. Truth :
He is the true existence : Who is the source, etc. : He from
whom originates the Samsāra of all beings.
The fifth question is answered :
8. The constant worship with hymns of the lotus-
eyed (Vishnu) with devotion is regarded by me as the
greatest of all Dharmas.

VISHNU SAHASRANAMA 5
Dharma : as defined by the Vedas. Lotus eyed :
Vasudeva shining (aksha) in the lotus of the heart. With
hymns : praises describing his attributes. The worship :
with reverence.
Query. What is the reason for giving pre-eminence
to the hymning of this praise ?
Answer. The reason for such pre-eminence consists
in its having no necessity to do harm, etc. (to other
creatures), in its not requiring the help of other persons or
money, and in its not having strict rules as to place, time,
etc. The Vishnu Purâna (6-2-17) says : “ That which one
obtains in Kritayuga by meditation, by performing sacrifice
in the Tretâ, by worship in Dvâpara, he receives in the
Kaliyuga, by reciting (the names) of Kes'ava.” The Manu
Smriti (2-87) says : “ But, undoubtedly, a Brâhmana
reaches the highest goal by Japa only ; never mind if he
performs other rites or neglects them ; he who befriends
(all creatures) is declared to be a (true) Brâhmana.” The
Mahâbhârata says : “ The Japa is said to be the best of all
Dharmas, and also Japa begins with non-injury to beings.”
The Bh. Gita (10-25) says : “ Of sacrifices, I am the Japa
sacrifice.” Hence it is said to be the greatest Dharma.
The second question is answered :
9. (He who is) the Supreme and great Light, who is
the Supreme and great Ruler, who is the Supreme and
great Brahman, is the Supreme and highest Goal.
Light : bare consciousness, illuminating everything.
The S'rutis (Tai. Brâ., 3-12-9) says : “ That light by which
the Sun illuminated, shines” (Br. Up., 6-4-16). “ The Gods
worship him the Light of Lights ” (Mu. Up., 4-10) : “ The
sun does not shine there, nor the moon and stars.” The
Bh. G. also (15-12) says : “ That Light which is in the
Sun.”
Tapas means the Ruler, because He rules by the heat
of his command. The Antaryâmi Brâhmana speaks thus of

6 VISHNU SAHASRANAMA
his being the Universal Ruler (Br. Up., 5-7-1). " He who
rules by dwelling in this world as also in other worlds and
all beings." The Tai. Up. (2-8-1) says : " From dread
of Him the wind blows." Or Tapas means wish. The
word Great indicates the unlimited power. The Śruti
(Br., 6-4-22) says : " He is the ruler of all."
Supreme Brahman is characterised by Truth, etc.
Goal : from which there is no fear of return. The
expression Supreme precludes any other state, like that of
the splendour in the Sun, etc. The drift is : That Deity,
who is the Supreme Light, the Supreme Ruler, the
Supreme Brahman, and the Supreme Goal, is the one
Supreme abode of all beings.
The first question is answered :
10. The Purest of the pure, the Most Beneficent of the
beneficent, the God of Gods, the Imperishable Father of
beings.
Pure : holier than the holy waters, etc. The Supreme
Person destroys all sins, when meditated upon, seen, sung,
praised, worshipped, remembered or prostrated. Hence
He is Supreme purity. Or through the real knowledge of
His Self He destroys the Karma, good or bad, that leads to
the bondage of Samsāra, and its source (Avidyā). (The
Scriptures say) : " Hari who grants emancipation also
bestows on those that meditate upon him, beauty, health,
wealth and continuous worldly happiness." " When Hari
destroys all grief by simple meditation upon him, why
should not one leave aside all other objects of thought and
constantly meditate upon Him ? " The Śruti says :
" One should meditate upon the Divine Nārāyaṇa during
baths and other acts ; for it is a purificatory penance
for all bad actions." " One is emancipated by listening to
the name ' Krishna,' the mantra of Vishnu, the only
antidote in the case of a person rendered senseless by the
bite of the serpent of Samsāra." " Even if one is guilty of

VISHNU SAHASRANAMA 7
heinous crimes, if he but concentrates his mind upon
Achyuta, he becomes a holy man, purifying (even) the
assembly of pure men.” “ Having thoroughly ransacked all
the Sâstras and having inquired into the matter over and
over again, the final conclusion arrived at is that Nârâyana
should be the only object of constant meditation.” (Hari.
Va. 280th chap. says) : “ You should, centred in your
Sâtvika aspect, meditate upon Hari alone for ever ; always
recite, O Brâhmanas, the sacred mono-syllable O<small>M</small> and
meditate upon Keśava.” (Mu. Up., 4-8, says) : “ The
fetters of the heart are broken, all doubts vanish, and (all)
actions are destroyed, when He is seen who is the cause
and effect.” (The Vish. Pr., 6-8, says) : “ The repetition of
his name with devotion is the best purifier of all sins, as
the fire purifies, O, Maitreya !, the metals. By the repeti-
tion even unconsciously of His name, man is undoubtedly
liberated from all sins which fly like wolves frightened by
lion.” (Vish. Pr., 6, 2) : “ Whatever is obtained by medit-
ation in Kritayuga, by performing sacrifices in Tretâ, by
worshipping in Dvâpara, is obtained by repeating the
names of Keśava in Kali.” “ Hari destroys the sins when
meditated upon even by the evil-minded ; fire, touched
even unawares, surely burns.” “ Recitation of the name
of Vâsudeva, knowingly or unknowingly, destroys all sins,
as water dissolves salt.” (The Vish. Pr., 6-8, says) : “ The
man who fixes his mind on Vishnu goes not to hell ; he
who meditates upon Him regards (even) heavenly enjoy-
ments only as an impediment ; and he whose mind and
soul are penetrated by Him, thinks little even of the world
of Brahma ; for, when present in the minds of those with
unsullied intellects, he confers upon them eternal freedom.
What marvel, therefore, is it that the sins of one who,
repeats the name of Achyuta should be wiped away !”
(The Vishnu Dha. Utt., 66-74, says) : “ Water is enough to
extinguish fire ; sunshine is enough to dispel darkness ;
during Kaliyuga, recitation of the names of Hari is enough.

8 VISHNU SAHASRANAMA
to remove the accumulated sins of men." " Hari's name,
the name, and name only is my life ; in Kaliyuga, there is
no other means, no, certainly, no." " A person becomes
free from sins by praising (the names) of Vasudeva, the
Omnipresent ; by daily worshipping Him, all sins are
destroyed." " They in whose hearts resides Hari, the
fountain of all good, never meet with evil at any time, in
any of their undertakings." " Centred in yoga, one should
daily meditate upon the Divine Janârdana ; this I consider
to be the most powerful talisman ; for, who would dare to
harm the followers of Achyuta ?" " Directing one's
thoughts to Hari, removes as much sin as is washed by
thousands of baths in the Gangâ and millions of baths in
Pushkara." " If one attains the accomplishment of his
wishes by concentrating his thoughts for one Muhûrta
(3¾ Indian hours) on the undecaying Nârâyana, what to
say of one who is ever devoted to Him !" (Vish. Pr., 2-6,
says) : "The remembrance of Krishna is far better than
any such expiatory acts as religious austerities or the like."
(6-8.) " The stain of Kali age, which insures to men
sharp punishment in hell, is at once effaced by a single
invocation of Hari." " Govinda, if remembered once,
quickly destroys the sins of men, accumulated in hundreds
of births, as fire burns up cotton." (Ibid., Pr., 6-7, says) :
" Just as the blazing fire, with the wind, burns dry grass,
so Vishnu seated in the heart consumes the sins of the
sages." If one Muhûrta is allowed to pass by without
meditation (upon Hari), one must weep loud as if he was
robbed by thieves." " O great sage, man, by always re-
membering Janârdana, the Lord of beings, the World-
teacher, destroys all his sins, and accomplishes whatever
he wants." " Thus meditating with concentrated mind
upon Madhusûdana, one crosses the ocean of Samsâra,
teeming with such alligators as birth, death and old age."
" Even in this sinful Kaliyuga, a worldly man, though
guilty of all sins, becomes pure by meditating upon

VISHNU SAHASRANAMA 9
Govinda." (Vish. Pr., 2-6, says) : " To him whose mind
is devoted to Vāsudeva in his Japa, oblations to fire,
worship and the like, O Maitreya, even the glory of the
King of Gods is an impediment." " One's sins are speedily
destroyed, even though they might have been accumulating
through many past lives, Pralayas, and Kalpas, if he but bow
down his head, even slightly before the Ruler of the three
worlds, unequalled in prowess, the Director of all." " A
single prostration to Krishna, well-made, is equal in merit
to ten horse-sacrifices duly completed ; the sacrificer
returns to birth, but he who prostrates before Krishna
does not." " There is no fear to them, who bow down to
Govinda, resembling in hue the atasī flower, dressed in
white and of unswerving greatness." " Prostration to
(Vishnu) the bearer of Chakra (discus) in hand even though
offered with motives other than good, lays the axe at the
root of the tree of Samsāra." The above quotations from
the Śrutis, Smritis, Itihāsas and Purānas, go to support
the point.
Beneficence includes here happiness, its means and
sources. He is the most Beneficent characterised by
Supreme Bliss.
God of Gods : because He stands foremost by shedding
His light on all others and the like. The Śve. Up. (6-11),
says : " He is the one God, hidden in all beings, omni-
present, the Self within all beings, watching over all
works, dwelling in all beings, the witness, the perceiver,
the only one free from attributes." (6-18) " Let me,
desirous of liberation, approach the protection of God the
Manifester of the knowledge of Himself, who, at first,
creates Brahmā and gives him the Vedas." The Chchā.
Up. (6-3-2) says : " That Deity thought." (6-2-1) " There
is only one without duality."
But how is it that He is the one Deity, as there is a
distinction between Jīvātman and Paramātman ? No. The
Śruti (Tai. Up., 2-6) says : " Having created it, He entered
2

10 VISHNU SAHASRANAMA
along with it." (Br. Up. 3-4-7) : " He entered thither to
the very tips of the finger nails."
Both Jivātman and Paramātman are identical because
Śrutis like those now quoted teach that the Supreme One
who undergoes no modifications entered the body as the
witness of Buddhi and its modifications.
But there is a difference between that which entered
and the one that followed as witness. If so whence the
sameness? No. The Śrutis (Tai. ār., 3-14) say : " The one
Deva became many." (3-11) " One only is considered as
many." (3-14) " Thou art one who followed many that
entered," and the Śrutis also teach that as one only entered
as many, there is no difference between the many that
entered and the one that followed.
The Taittirīyaka (Samhitā, 4-1-8) has eight mantras
from Hiranya garbha to Kasmai Devāya which also sup-
port the above point. Kath. Up. (5-9 to 13) says : " As
the one fire, after it has entered the world, assumes
different forms according to whatever it enters, so the one
Self within all things assumes different forms according to
whatever it enters, and exists also without. As the one
air, after it has entered the world, assumes different forms
according to whatever it enters, so the one Self within all
assumes different forms according to whatever it enters
and exists also without. As the sun, the eye of the whole
world, is not contaminated by the external impurities seen
by the eyes, so the one Self within all creatures is never
contaminated by the misery of the world, being himself
without." " There is one Ruler, the Self within all crea-
tures, who makes one form manifold. The wise who
perceive him within their Self, to them belongs eternal
happiness, not to others. There is one eternal thinker,
thinking non-eternal thoughts, who, though one, fulfils the
desires of many. The wise who perceive him within their
Self to them belongs eternal peace, not to others." Br.
Up. (3-4-11) says : " Verily, in the beginning this was

VISHNU SAHASRANAMA 11
Brahman only. That being one, was not strong enough
(5-7-23). There is no other seer but He." The Îśa. Up.
(4) says : " That One, though never stirring, is swifter
than mind." (7) " What sorrow, what trouble can there be
to him who once beholds that Unity ? " (Ai. âr., 3-2-4)
says : " That Purusha who is within all beings, should be
understood, as my Self." (2-4-1) "Verily, in the beginning
all this was Self, one only ; there was nothing else whatso-
ever astir." The Rigveda (I, 164-46 ; X, 114-5) says :
" The learned priests call one by many names ; (1-154-3).
The one measured (the Universe) by his three steps ;
(1-154-4). The only one upholds the whole Universe."
Chchâ. Up. (6-2-1) says : " In the beginning, my dear,
there was only that which is one only, without a second."
Bh. Gîta (6-31) says : " He who established in Unity,
worships me, abiding in all beings ; (5-18) The sage looks
equally on a perfectly learned and humble Brâhmaṇa, a
cow, an elephant ; (10-20). I, O, Guḍâkes'a ! am the Self,
seated in the hearts of all beings ; (13-30.) When he per-
ceives that the varied natures of beings are rooted in One,
and proceedeth from it, then he reaches Brahman ; (13-33).
As this one sun illuminates the whole earth, so the Lord
of the Kshetra (body) illuminates every Kshetra, O
Bhârata ; (18-66) Renouncing all Dharmas, come unto me
alone for shelter ; grieve not, I will liberate thee from all
sins." The Harivamśa says : " You should constantly
meditate upon Hari, centred in your Sâtvika nature, O,
Brâhmaṇas ! constantly recite the monosyllable Om and
contemplate upon Keśava. O, Supreme Purusha ! thou art
one among the Devas, O, long-armed one ! thou art
blessed ; there is no other in the world." There is the
Vedic text singing the greatness of Manu (Tai. Sam., 2-2-10)
thus : " Whatever Manu said is to be taken as antidote to
Samsâra disease." Manu also (12-91) says : " He who
sacrifices to the Self alone equally recognising the Self in all
beings and all beings in the Self, becomes self-luminous."

12 VISHNU SAHASRANAMA
The Vish. Purāna (1-2) says : " Thus the only God,
Janārdana, takes the designation of Brahmā, Vishnu or
Siva, according as he creates, preserves, or destroys.
Hence O, Brāhmana ! except discriminative knowledge
(Vijnāna) there is nothing, anywhere, or at any time, that
is real. Such knowledge is but one, although appearing as
many, diversified by the manifold consequences of our
own acts. Knowledge, perfect, pure, free from pain and
detaching the mind from all that causes affliction ; know-
ledge, single and eternal—is the Supreme Vāsudeva ;
besides whom there is nothing. When (one recognises
that) the one Purusha is dwelling in all the bodies, then
the words ' who art thou ' ' that I am ' are useless. Just as
the same sky appears as white, blue, etc., so, the same
Ātman is seen as many by the deluded. Every thing that we
see is Achyuta, there is nothing besides Him. He is I, He
is You. He, the Ātman, is all this ; so, free yourself from
the delusion of differences. The king, being thus instructed,
opened his eyes to truth and abandoned the notion of
distinct existence." (Yama says to his servants) : " All
this, and myself are Vāsudeva. He is the only One the
Supreme Purusha and the Supreme Ruler. Leave those
whose minds are firm in Ananta enshrined in their hearts,
and keep at a distance from them." " O, God ! all that
the Goddess of Earth has been saying is true, I, Siva, You
and all this are Nārāyana ; but the impersonations of His
power are for ever mutually fluctuating ; and excess or
diminution is indicated by the predominance of the strong
and the depression of the weak." (Brahmā says to Siva) :
" Ô Soul of the Universe, You and I are, as the cause of
this world, one and the same ; during evolution, We are
separate in respect of Our functions. He who has obtained
Your protection, has also obtained Mine ; you will, O,
Sankara ! see yourself as in no way different from me.
Men whose minds are deluded by Avidyā, see the distinctions
such as " I, he, thou, and this world with gods, titans and

VISHNU SAHASRANAMA 13
men". Maheśvara says in the Bhavishyottara Purāṇa :
"Those who regard me or Brahmā as different from Vishnu,
are of crooked minds, fools, and are tortured in the hells
below. Those foolish and wicked men that regard Me, Hari,
and Brahmā as different, are guilty of a sin equal to
Brahmanicide." Again in the Chapter on Kailāsa Yātrā of
the Harivamśa, Maheśvara says : "You are the beginning,
the middle and the end of all beings ; the Universe sprang
from You and is absorbed in You ; I am You, the all-
pervading. You are Myself, O, Janārdana ! O, Lord of
the world! there is no difference between Us, either in
words or their import. Those glorious names of Govinda
that are popular in the world, are My names too ; there is
no doubt on this point. O, Lord of the world ! worship-
ping You is the same as worshipping Me ; he who hates
You, hates Me ; there is not a shadow of doubt (about
this). I am the Lord of beings only as an emanation of
You ; there is nothing devoid of You, O, Lord! What-
ever is, was, or will be, is Yourself, O, Lord of the
Universe ! There is nothing without You, O, Lord of
Lords !"
Moreover (Vedānta Sūtras, 4-1-3, say) : "But as Ātman
(scriptural texts) acknowledge and make us comprehend
(the Lord) ;" here, Ātman, means Paramātman as defined
by the Sāstras. The Jābālas, in speaking of Paramātman,
denote it by the appellation of Ātman "Thou art, indeed,
I, O, Sir ! I am indeed, thou." Other Texts also say
(Kath. Up., 4-10) : "What is here (visible in the world),
the same is there (invisible in Brahman) ; and what is
there the same is here (Tai. Up., 2-8-5) : Both He who
(is) here in the man and He who (is) in the Sun there, one
verily is He" ; "That Brahman knew the Self by saying
I am Brahman" ; (4-5-19) "This is Brahman, without
cause and without effect, without anything inside or
outside. (6-4-25) This great, unborn Self, undecaying,
undying, immortal, fearless, is indeed Brahman." There

14 VISHNU SAHASRANAMA
are other Upanishads acknowledging Ātman (as Para-
mātman) ; again the Vedāntic axioms make us compre-
hend Ātman as the Īśvara (Paramātman). (Br. Up., 5-7) :
“This is thyself, the indweller, the immortal.” (Kena.
Up., 1-6) : “That which does not think by mind, and by
which, they say, mind is enabled to think, that alone
know as Brahman, not that which people here adore.”
(Chcha. Up., 6-8-7) “It is the Truth. It is the Self, and
thou art It.”
This is like worshipping the image, on the score that
it represents Vishnu.
That is unreasonable being unimportant and opposed
to authorities on the point. For, where a symbol is
meant, mention is made of it only once. (Chchā. Up., 3-18
and 19) “Mind is Brahman, and the Sun is Brahman.”
But here it is said “Thou art myself and I, indeed, am
Thyself,” so, because there is an inconsistency with the
Vedic sayings on symbol, the absence of difference is estab-
lished. Again we find (in different places) the idea of
difference is refuted. (Br. Up., 3-4-10) says : “Now if a
man worship another deity, thinking the deity is one and
he another, he does not know. He is like a beast.” (Kath.
Up., 4-10 and 14 says) : “He who sees any difference here
(between Brahman and the world) goes from death to
death.” “As the water rained down on elevated ground,
runs down scattered off in the valleys, even so runs after
difference a person who beholds attributes different from
the Soul.” (Br. Up., 3-4-2) says : “Verily fear arises from
a second only.” (Tai. Up., 2-7) says : “If he makes but
the smallest distinction in it, there is fear for him. But
that fear exists only for one who thinks himself wise.”
(Br. Up., 4-4-6) says : “Whosoever looks for anything
elsewhere than in the Self, is abandoned by everything.”
These and many other passages in the Śruti refute the
idea of difference. Again the Śruti (Br. Up., 4-4 and 5-5)
says : “All this is Self only ; when Self is known,

VISHNU SAHASRANAMA 15
everything becomes known ; all this is indeed the Self :
all this is Brahman only.”
The Smriti also (Bh. G., 4-35) says : “ And having
known this, thou shalt not again fall into this confusion,
O Pândava ; for, by this thou wilt see all beings without
exception in the Self and all in Me.” The meaning is that
you will perceive the unity of the individual soul and
Îs'vara, that is taught in all the Upanishads. (Again in
another place the Bh. G., 18-20) says : “ That by which
one indestructible cause is seen in all beings inseparate
in the separated, know thou that knowledge as Sâttvika.”
Here too the Lord (Srî Krishna) has taught that the know-
ledge of the non-duality of the Âtman is the right view.
Hence you are asked to fix your mind upon Îs'vara as the
Âtman. Again it is said : “ Âtman and Paramâtman are
yourself differentiated as five.” (Bh. G., 10-42) says :
“ But what is the knowledge of all these details to thee,
O Arjuna ? Having pervaded this whole Universe with a
portion of Myself, I exist.
To show that Avidyâ or ignorance is an Upâdhi, there
is authority. (The Smriti says) : “ The great Âtman, one
only is named Ahankâra ; the seekers after Truth speak of
it as ‘ Jîva,’ as ‘Antarâtman ’ (‘ inner soul ’). Vishnu Purâna
says : When ignorance which creates difference, is entirely
destroyed, who would postulate a non-existing distinction
between the Âtman and Brahman ? O king, the idea of
differentiation in the Paramâtman is due to ignorance ;
when it is destroyed, the distinction between the Âtman
and the Supreme is no distinction at all.” Vish. Dharma
says : “ Just as when the Ether in a pot, soiled with dust
and smoke, is dirtied, the other ones that are at a distance
are not likewise soiled, even so when one Jîva is soiled by
various pairs of opposites, the other ones are not likewise
soiled.” We read in the Brahmayâjnavalkya : “ Just as one
Âkâs'a becomes many in different pots, etc., so the Âtman,
though one, shines as many, like the sun reflected in

16 VISHNU SAHASRANAMA

different basins of water." The Sve. Up., (1-10) says :
"The One God rules the perishable (Pradhâna) and the
Self." Chchâ. Up. (7-26-2) "He becomes one." Another
Śruti says : "He pervades through that," "That He only,
by this divine eye, the mind, perceiving all the objects,
enjoys." "The Supreme and unchangeable Self only is
the Jîva." Br. Up. (III-4-7) says : "He entered thither,"
"One should worship Him as the Self," (IV-5-19) "That
this Brahman is without cause...." (V-7-23) "There is no
other seer but He,... there is no other knower but He,"
(VI-4-22) "And He is that great unborn Self, who consists
of Knowledge," (III-4-10) "He who worships other deities
...." (Chchâ. Up. (VI-8-7) "All this is Âtman." (Bh.
Gîtâ, XIII-L) says : "Understand Me as the knower of the
field (Kshetra)." Yoga Yâjnavalkya says : "Just as the
sparks fly out from the heated iron-ball, so the worlds pro-
ceed from the Âtman." Brâhma Purâna says : "The un-
born is said to be born when he takes a form." Again,
"as a piece of rope lying on the floor on a dark night
appears as a serpent to the eye affected by the darkness,
and as the one moon seems as two, so Paramâtman, the
Supreme Purusha, ever-existing, self-radiant, and all-
pervading, seems as many in the various vehicles; and
one imagines himself as the actor through ignorance due to
egotism." The Śrutis again (Br. Up., 6-3-21) say : "Thus
this person, when embraced by the Intelligent Self...."
(Chchâ. Up. VI-8-1) "He becomes united with the True."
Another saying is : "Deluding Himself by His own Mâyâ
of duality, Hari subjects Himself to the influence of
attributes." (Bh. Gîtâ, 15-10) says : "The deluded do not
perceive Him when He departeth or stayeth," (5-15) "The
knowledge is veiled by ignorance." In another place it is
said : "Avidyâ consists of (all objects ranging) from
Avyakta (unmanifested Prakriti) down to Visesha (to
particular species); "This was darkness before." (Chchâ.
Up., VI-1-4) "The difference being only a name." Again

VISHNU SAHASRANAMA 17
the Śruti (Br. Up., IV-4-13) says : “ For, when there is as it
were duality, then one sees the other, . . . but when the
Self only is all this, how should he see another, how
should he smell another ? ” (Īśa. Up., 7) says : “ When a
man knows that all beings are even the Soul, when he
beholds the unity (of the Soul), then there is no delusion,
no grief.’ (Chchā. Up., 24-1) says : “ Where one sees
nothing else, hears nothing else.” Another text says :
“ This difference is due to the influence of ignorance.”
(Br. Up., 6-4-19) says : “ There is in it no diversity. He
who perceives therein any diversity, goes from death to
death.” (Sve. Up. 3-3) says : “ He having eyes on all
sides. . . .” “ The only one who presides over all
such sources as the prakriti, the ether, and all other forms,”
(4-5) “ The one unborn nature red, white and black, . . .
The one unborn being, who loves her and lies by her,”
(1-3) “ The sages . . . beheld the Energy of the divine
Soul.” (Br. Up., 6-3-23) says : “ But there is then no
second, nothing else different from him that he could see.”
(Sve. Up., 3-2) “ For there is one Rudra only, they do not
allow a second.” Gauḍapādakārikā (3-31) says : “ All
here, moving and otherwise, is only a phenomenon of the
mind : (3-32) when it ceases from imagining and remains
at rest for want of things to cognise, it becomes naught.”
“ Whatever duality is seen in the Universe, can be removed
by the mind. Duality is due to the phenomenon of the
mind and unity is the Reality.” (3-29) “ As during dreams,
one's mind appears as two through Māyā, so, also during
waking consciousness, mind appears as two.” Even by
argument (the duality) of the Universe can be accounted
for by the phenomenon of the mind ; for all things are
only objects of perception as objects seen in dreams.” (Br.
Up., 3-4-2) says : “ Fear arises only from duality.”
“ When the Self is known, we do not perceive any cause
or effect in connection with the Ātman.” (Sve. Up., 6-11)
says : “ There is God hidden in all beings.” (Br. Up.,
3