Vishnusahasranama-introduction continued

September 4, 2008

Bhishma replies the last question first, `Jagatprabhum devadevam anantham purushoththamam', meditating on the Lord of devas, who is the Master of the world. The infinite being , and the Supreme Purusha leads one to salvation. Jagat denotes the world of sentient and insentient beings. The Lord is called Jagatprabhu as He is the one who ordains salvation as well as dharma. This answers the sixth question fully. Devadevam means `Lord of gods,' devas, including Brahma. He is also Anantha, infinite, which implies desakalavasthuparichchinnarahithathvam , not limited by space, time and form.He is Purshoththama, The Supreme Person as He is ksharaaksharaabhyaam kaaryakaaranaabhyam uthkrshtah, who is above the mutable and immutable, above cause and effect, that is, He is transcendent and imminent. Poornathvath purushah, allpervading and puri sayanaath purushah, indweller of all bodies Pura is the whole universe which is His sarira.

Then Bhishma proceeds to answer the third and fourth questions, `By praising and worshipping whom men attain their wishes.' Sthuvannamasahasrena and thameva archayan nithyam, only through reciting His thousand names and worshipping Him daily men attain their goal, namely, salvation. He is avyaya, changeless and akshayagunasampanna endowed with innumerable auspicious qualities enjoyed always by His devotees sadha anubhavanthyah.

Then Bhishma goes on to say how to worship Him. Nithyam and bhakthya. While nithyam means every moment bhakthya, with pure devotion. The ritual of worship is outlined as dhyaayan, sthuvan, namasyan and yajamaana. Contemplation like continuous drip of nectar, avichchinna amrthadhara is dhyana, namaskaara, bowing down is physical while sthuthi, namasankirthana, singing His praise, is verbal worship. Yajamaana implies atmasamarpana , offering our self to the Lord. This describes the pure worship performed with enthusiasm, endeavouring to please the Lord and to show gratitude for making the devotee His own, however undeserving, through His infinite mercy. This is the bhakthiyoga in a nutshell as outlined in the Vedas and which is shown as the royal path to salvation.

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Badharayana(Vyasa) compares bhakthi to a yajna containing all the ingradients of it, direct and indirect. Varnasrama dharma to be followed is the indirect means, aaraath upakaranam , while the inner and outer control, samadhamaadhi, which is essential for a devotee, serves as the direct means, sannipathyopakaarakam, for the successful fruition of the bhaktiyajna. Thus bhakthi is shown to be the best means of salvation. The same idea is emphasized in the Gita by Krishna, Purushah saparam partha bhakthyaalabhyasthvananyayaa.

Then Bhishma goes on to describe Lord Vishnu in two slokas . He is anaadhinidhana, having neither beginning nor an end and hence devoid of the six transformations, shadbhaava, of the finite beings. The six forms to which all beings are subjected to are,jaayathe,takes birth, asthi, exists, viparinamathe, changes, vardhathe, grows, apaksheeyathe, declines and vinasyathe, perishes. He is Vishnu, all pervading, Sarvalokamahesvara, Supreme ruler and hence has the power to fulfil all wishes of those who worship Him. He is lokaadhyaksha, the supervisor of the universe.

Bhishma asserts that by worshipping Him always by sthuthi'sthuvannnithyam' one becomes sarvaduhkhaathigah, transcends all sorrows. He proceeds to give six more adjectives to the Lord.

1. Brahmanya, one who is known through the Vedas, `brahma' here meaning the Veda.

2. Sarvadharmaajna, knower of all dharma, being Himself dharmasvarupa.

3. Lokaanaamkirthvrdhana, being the indweller of all, He causes the rise of their glory, or, by his namasankirthana He enters into the heart and makes the devotee illustrious. One who praises the Lord becomes himself praiseworthy.

4. Lokanatha, Lord of the universe.

5. Mahadbhootham, Supreme being Everything in the universe being made up of the five elements belong to Him as the Lord of the universe. As such He needs nothing, avaaptha samasthakaamah It is said in the Mahabharatha that the Lord requires no more than a vessel filled with water, washing of His feet and sweet words. `Anyatpoornaadhapaam kumbhaath anyat padhavasechanaath anyatkusalasamprsnaath na chechchathi Janardhanah.'

6. Sarvabhoothodbhava, from whom all beings originate. Al beings owe their existence to Him. So by singing His praise, sthuvan, one gets rid of duhkha rising out of thapathraya, the three kinds of torments, namely, aadhibouthika, caused by other beings, aadhidhaivika, through destiny and aadhyantha due to one's own mind.

Then Bhishma replies to the question number 5, ` What is the best dharma of all?' He says `esha me sarvadharmaanaam dharmo adhikathamo mathah,This in my

Opinion, is the greatest dharma of all.'