(Shri
Saileela - April and May 1985 )
With the rise and spread of Buddhism the patronage for Hindu
scriptures was on the wane. Vishnu
Sahasranama likewise suffered neglect and
was relegated into the limbo of time.
In the interrugnum that followed, there was none so enlightened as to match the impeccable genius of Vyasa
Maharshi to interpret the limitless expanse of philosophy contained in
it. After a lapse of what looked like
aeons of time it was left to Shri
Shankaraeharya, the mighty
torch-bearer of the
revival of Hinduism, to lift it out
from the requiem of neglect and put it on an even kesl with his monumental
commentary known as Shankara Bhashya.
The Sahasranama belongs to one and all just as Shri Sai-Baba belongs to men of
all religions, castes and creeds. Probably because of these
characteristics, Shri Sai Baba recommended the Sahasranama to
everybody. It does not accept any
sectarian conceptions. Its
application and outlook are universal and catholic. All schools of believers
find shelter in the Sahasranama.
Saivaites find their haven in
the words like Shivah, Shambuh.
Sthanuh, Rudrab, Somah. Souras
are delighted at the words like Ravih, Adityah, Bhanuh, Vihayasagatih. Savita, Surya. The Koumaras are enthralled by
'Skanda'. Shakthas have 'Mahasakthih* and Ganapathas, 'Gaoeshwarah*. Even Ayyappans have 'Shasta*. The philosophy of Sahasranama is so
complete and exhaustive that it does
not discard the atheist, non-Hindu
and the non-believer. For them 'Sunya'
stands out in bold relief. Therefore,
those who insist on the
dogma that it caters to
the Vaishnavites alone reveal only their monumental ignorance as the
fruit of their labour. Because of the secular content and the
message it carries, its value for the
contemporary society in the
country is both timely and
timeless.
As a form of literary expression and
excellence, Sahasranama are peculiar to Sanskrit No doubt it it a very
difficult vehicle of portrayal
where no elbow room is allowed for the elaboration of ideas on the different
philosophical treatises, juxtaposed as they are, in a mere thousand names. It
gives a subtle, bubling thematic idea and the rest is left to the fertility of
the mind to interpret and elaborate on it. For this reason the layman should
not think that the Sahasranama is a mere haphazard jumble of names. On the
contrary it is a perfect visualisation of a continuous stream of thought,
arranged in proper sequence, one word being chained to the other, explaining
and complementing the other. Remove one word, the chain is broken of meaning
and syntax. A whole gamut of philosophy is etched in those supposed maze of
words. In fact there is no wisdom on earth which is not contained in the
Sahasranama. There is no problem a study of which it does not solve.
It is a tribute to the infallible genius
of Vyasa that the seemingly divergent names of the Lord have been picked and
arranged in such logical conversational sequence to condense a great philosophy
of many-sided interpretations in a mere thousand words. In bringing out the
Truth with such clarity and precision, I may be pardoned for saying that even a
whale of words in the Vedas and Upanishads suffer in comparison. Its value is
so priceless that in Bhaja Govindam Shankara exhorts his disciples that the
Gita and Sahasranama should always be sung . 'Geyam Gita Namasahasram
Sahasranama occurs in Chapter 149 of the Anushasanika
Parva of the World's largest epic, Mahabharata, in a dialogue between Bhishma
and Yudhishthira. It consists of 141 slokas in a phalanx containing 13, coming
in front as introductory and invocative of the Presiding Deity, and 22 at the
end as Phalashruti. The main Sahasranama consists of 107 slokas containing the
thousand names of the Lord. In some renderings it exceeds the thousand by a few
more. It is their contention that Sahasra in Sanskrit refinement means myriad
and not confined to the numerical 1000.
Because of the Anushtup Chand a (metre)
in which the Sahasra-nama is set, the poetic rendering takes on a difficult
narrow defile and, therefore, for purposes of expressive projection of ideas
and themes, it takes recourse necessarily to repetition of words (Punaruktbi)
sometimes three and even four times also. Of the thousand names therefore there
are as many as 84 words which come twice, thrice and four times. Unlike others,
this feature is peculiar to Vishnu Sahasranama because it represents the
back-drop of a conversational dialogue between Bhisbma and Yudhishthira
throughout. In aesthetic assessment, this does not constitute a blemish but a
beauty; not a flaw but the very Savour.
Sahasranama is a sovereign philosophy for
the way of life, a princely secret for the deliverance of man and a supreme
purifier of mind and vasanas. It is
an eternal code which accords with Dharma and whose
qualities can be perceived by direct
experience. In essense the entire
sub-stratum of the Sabasranama is filled with the pivotal subject of Dharma. It fathoms out the fact that Dharma is the
SUMMUM BONUM of the life's
objective of living. The birth of Sahasranama is based on six questions put on the different aspects of Dharma. The questioner is Dharma-putra
(Yudhishtbira). The questioned is Dharmapala (Bhisbma), The question is
on Dharma. The discourse is
presided over by Dharmadhyaksha
(Lord Krishna). It is delivered on the
soil of Dharmakshetra (life's
battle). Dharma takes
precedence in tbe answer and
the conclusion is on Dharma. The
subject of Dharma is therefore the
CAUSE CELEBRE in the Sahasranama as the unexcelled and the final goal. It is, therefore, no exaggeration if it is extolled by all as
the king of
Sahasranamas. Unlike all other Sahasranamas, when it is merely
referred to as Sahasranama it is understood as Vishnu Sahasranama.
It needs no emphasis to say that
Sahasranama highlights the truth that Dharma is the other face of Yagna and
that to be wedded to Dharma is the highest form of Yagna. (Any action coupled
with sacrifice is yagna).
Sahasranama is both a Stotra and a
Mahamantra. In fact each Nama has the value of a Mantra and for an Upasaka the
repetition of each Nama will give the same Mantra effect, as the repetition of
the Sahasranama itself. These words gain credence from Spastaksharah Mantra
(279-280) which is followed significantly by Chandransu (281) that is which is
drawn from the depths of the mind (Upasana). One should first acquire the
Upasana shakthi by regular devotional recitation of the Sahasranama to gain
the promises it holds out. YAANI NAAMAANI GOUNANI VIKHYATAANI MAHATMANAH i.e.
each name is expressive of its gunas and attributes as extolled by the great
souls. According to Vishnu Smriti, meditation on the attributes of Vishnu is
like a mental bath which purifies the vasanas by removing the dirt of desire
and hatred and all other kindred evils of the mind.
The miraculous powers of the recitation of
the names o! Vishnu has been referred to in the Charaka Sara hit a, a famous
Ayurvedic work. It is a remedy for fever and other incurable diseases where
medicine fails. According to Bana, famous author of Kadambari, Sahasranama
should be sung in the confinement rooms for easy delivery and for fame-giving
children, who build up the character of the country,
Nammalavar has stated that the great Lord
Narayana, Our Protector, whose greatness is sung by the Sahasranama, each name
of which is thousand by itself and is capable of protecting all the worlds.
Each name is capable of doing good in a thousand ways.
The Vedas say that "Vishnu
Pada" (His form, abode, foot • or name) overflows with sweet honey. The
place where He is praised, sung and adorned will be full of sweetness and
contentment. The name is inseparable from God. They are coeval. It is even
more powerful than God Himself. Ajamila had conclusively proved by his example
that the Name destroys sins not only of this birth but also of the previous
births.
A.unique feature of the Sahasranama is
that all God-Realised souls .have adored it. Adi Shankara whose origins were in
Shaivism had actually lifted it from out of oblivion and wrote an unparalleled
commentary on it, making it a resplendent jewel for veneration and worship. In
modern times Swamy Chinmaya-nanda, who sports a trident of ashes always on his
fore-head wrote a brilliant commentary on it, Swamy Mukthananda, with Lord
Shiva as Ishta Devata, encouraged foremost the singing of the Sahasranama in His
Ashram at Ganeshpuri. In fact the thousand throated Ganeshpuri rendering is so
melodious snd soulful that it puts into the shade all other renderings in the
country.
It is not necessary to know the meaning
of each word to recite it. Shyama who was ignorant of Sanskrit became in due
course so well-versead in .it by merely reciting Sahasranama regularly that he
began to explain its philosophical meanings even to Sanskrit scholars like
Prof. G. G. Narke and P. S. Dikshit. That is the greatness of Sahasranama.
Saint Tukaram, who recited it daily, was taken to Vaikuntha in Pusbpak Viman
when he shuffled his mortal coils. Those who recite it will have the easiest of
deaths like that of P. S. Dikshit.
Cardinal Wolsey bemoaned that had be
devoted half of the services and praises, he lavished on the King, towards God,
he would have doubtless gained His Kingdom, Garuda Purana says that if one
praises and adores the Creator with the same interest with which one praises a
rich or a powerful man, the Lord would deliver him from the thraldom of the
cycle of births and deaths Take to the praise of the Lord through the Upasana
of the Sahasranama. It is an embodiment of noble thoughts, loving words and
virtuous deeds, a recitation of which is nothing but an oblation to the Lord.
It is the supreme yagna one can perform. It takes its upasaka from out of the
fires of mundane afflictions and drowns him in the nectar of spiritual
affluences. It lifts one from the earthly frontiers to the celestial heights,
THESE ARE NO EMP'IY WORDS.
The last word, however, is not yet said.
Sahasranama culminates in the final word Sarvapraharanayudah (1000) where the
Lord comes to the rescue of the devotee fully armed with every conceivable
weapon guaranteeing full protection from any calamity the devotee may face. The
man of action finds God in fire, the man of meditation in the image but the
strong in spirit find God everywhere. Sahasranama gives that strength of
spirit.
Dear Guru-bandhus, do you understand now
why our great Lord Sainath went even to the extent of stealing the copy of the
Sabasranarna for His loving devotee, Shyama compounding the "Crime"
even by telling a lie? Is this not a message to one and alt heralding the
supreme efficacy of the Sahasranama? If so, why tarry any more? why not go and
loot the El Derado of the priceless gems, pearls, rubies, emeralds, turquioses,
lapis lazuli, diamonds, topazes, sapphires from the fathomless depths of. the
Sabasranarna?
K. Navin
Chander
Hyderabad
500022 (A. P.)