Vishnusahahranama -a lucid commentary

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Vishnu sahasranama is one of the three jewels of Mahabharatha, the other two being, Bhagavatgita and Sanathsujaatheeya. While Bhagavatgita was expounded by Krishna in the battlefield, Sanathsujaatheeya was told to Dhrtharaashtra by Sanathkumara on being requested by Vidhura.

The Vishnu sahasranama was expounded by Bhishma at the end of Mahabharatha war. Yudhishtira, goaded by Krishna went to Bhishma, who was lying on the bed of arrows waiting for the Uththarayana punyakala to leave his mortal coils. E had the boon of Ichchamrtyu, the power to die whenever he wished. Krishna who gave the discourse of Gita to Arjuna did not advise Yudhishtira Himself but made him go to Bhishma to learn about dharma because He wanted Yudhishtira to learn the greatness of Narayana bhakthi and also to show the world the greatness of Bhishma.

 

The Lord willed Yudhishtira to ask the questions `Kimekam dhaivatham loke' and `Ko dharmah sarvadharmaanaam bhavathah paramo mathah' in order to elicit the Vishnusahasranama from the mouth of Bhishma, for his own benefit, as it purifies the one who recites aswellas the one ho hears it.

 

Yudhishtira, after listening to the discourse on dharma from Bhishma, asked him six questions.

1. `Kimekam dhaivatham loke', who is the supreme deity?

2. `Kimvaapyekam parayanam', which is the supreme goal?

3. & 4. Sthuvanthah kam, kamarchanthah praapnuyurmaanavaasshubham', praising whom and worshipping whom men attain happiness?

5.Ko dharmah sarvadharmaanaam bhavathah paramo mathah,' what is, in your opinion , the best dharma of all?

6.Kim japan muchyathe janthuh janma samsarabhandhanaath,' meditation on whom leads one to salvation?

 

 

 

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 b