उपोद्घातः

वन्दे गोविन्द+++(=ऎम्बार्)+++-तातौ+++(→श्रीवत्साङ्कौ)+++, मुनिम् अथ मनवै लक्ष्मणार्यं+++(=रामानुजं)+++, महान्तं+++(=पॆरिय-नम्बि)+++
ध्यायेयं, यामुनार्यं मम हृदि तनवै, रामम् +++(मिश्रम्)+++ एवाभियायाम् ।
पद्माक्षं प्रेक्षिषीय, प्रथमम् अपि मुनिं नाथम् ईडे, शठारिं
स्तौमि, प्रेक्षेय लक्ष्मीं, शरणम् अशरणः श्रीधरं संश्रयेयम् ॥ 1 ॥ +++(5 तिङन्तानि बहु रोचन्ते)+++

वन्दे गोविन्द-तातौ मुनिम् अथ मनवै लक्ष्मणार्यं महान्तं ध्यायेयं यामुनार्यं मम हृदि तनवै रामम् एवाभियायाम् । पद्माक्षं प्रेक्षिषीय प्रथमम् अपि मुनिं नाथम् ईडे शठारिं स्तौमि प्रेक्षेय लक्ष्मीं शरणम् अशरणः श्रीधरं संश्रयेयम् ॥ 1 ॥

(1) My salutation to Govinda (Embar) and my father (Srivatsanka). I contemplate on Lakshmanarya (Sri Ramanuja) and meditate on Mahan (Peria Nambi). My mind be full of Yamunarya (Alavandar). I approach respectfully Ramamisra. May I see face to face Pundari- kaksha Acharya. I adore Natha-muni, the first of our Acharyas. My adorations and praises go to Satari (i.e., Nammazhvar). May I have a vision of Lakshmi. Helpless as I am I surrender myself unto Sridhara (i.e., the Lord of Lakshmi).

(Thus, the Guru-parampara, the line of spiritual precepters, is extolled.)

(Embar and Kurattazhvan are referred to by the dual, Govinda-Tatau, because both are the direct preceptors of Sri Parasara Bhatta and the disciples of Sri Ramanuja)

ओं नमो गजवक्त्राद्यैः
पारिषद्यैः प्रशासते ।
श्रीरङ्गराज-सेनान्ये
सूत्रवत्या समेयुषे ॥ 2 ॥

ओं नमो गज-वक्त्राद्यैः पारिषद्यैः प्रशासते । श्रीरङ्गराज-सेनान्ये सूत्रवत्या समेयुषे ॥ 2 ॥

(2) Salutation to Vishvaksena, the commander-in-chief of Lord Sri Ranga, and who rules with his followers, such as Gajanana, and who is ever with Sutravati (his wife).

(In the usual Guruparampara, Vishvaksena comes between Namm- azhwar and Lakshmi. Here, Vishvaksena gets a whole stanza to himself; his name was omitted in the previous stanza.)

नमो नारायणायेदं
कृष्णद्वैपायनात्मने ।
यद्-आमुष्यायणा वेदाः
महाभारत-पञ्चमाः ॥ 3 ॥

नमो नारायणायेदं कृष्णद्वैपायनात्मने । यदामुष्यायणा वेदा महाभारत-पञ्चमाः ॥ 3 ॥

(3) Salutation to Narayana, who incarnated as Krishna Dvaipayana, to whom belong all the Vedas, with the Mahabharata which is the fifth Veda (because it is he that divided and made them available to the world).

जातो लक्ष्मण-मिश्र+++(=रामानुज)+++-संश्रय-धनात् श्रीवत्स-चिह्नाद् ऋषेर्,
भूयो भट्टपराशरेति फणितः+++(=भणितः?)+++ श्रीरङ्ग-भर्त्रा स्वयम् ।
श्रीश्रीरङ्ग-पति-प्रसाद-तृषया श्रीरङ्ग-नाथाह्वयः
श्रीरङ्गेश्वर-कारितो विवृणुते नाम्नां सहस्रं हरेः ॥ 4 ॥

जातो लक्ष्मणमिश्र-संश्रय-धनात् श्रीवत्स-चिह्नाद् ऋषेर् भूयो भट्टपराशरेति फणितः श्रीरङ्ग-भर्त्रा स्वयम् । श्री-श्रीरङ्गपति-प्रसाद-तृषया श्रीरङ्गनाथाह्वयः श्री-रङ्गेश्वर-कारितो विवृणुते नाम्नां सहस्रं हरेः ॥ 4 ॥

(4) Inspired by Rangesa and given the title of Parasara Bhatta by the lord of Sriranga Himself, I, the person named Ranganatha, the son of the sage, Srivatsanka, who (the said Srivatsanka) ever considered his discipleship under Ramanuja as a great treasure - I now proceed to comment on the (holy) Names of lord Hari, with a view to obtain the blessings of Lord Ranganatha and His Consort, Sri Laksmi.

संसारो ऽयम् अपण्डितो भगवति प्राग् एव भूयः कलौ पूर्णम् अन्यतमे जने श्रुति-शिरोगुह्यं ब्रुवे साहसात् । तत्र स्तोत्रम् इदं प्रकाशयति यः, स्तुत्यश् च यस् ताव् उभौ व्यासः, कारुणिको हरिश् च तद् इदं मौर्ख्यं सहेतां मम ॥ ५ ॥+++(4)+++

संसारो ऽयम् अपण्डितो भगवति प्राग् एव भूयः कलौ पूर्णमन्यतमे जने श्रुति-शिरो-गुह्यं ब्रुवे साहसात् । तत्र स्तोत्रम् इदं प्रकाशयति यः स्तुत्यश् च यस् ताव् उभौ व्यासः कारुणिको हरिश् च तद् इदं मौर्ख्यं सहेतां मम ॥ 5 ॥

(5) In samsara (the world of recurring births and deaths) generally, there is already great ignorance about the Lord; more so in the Kaliyuga (the age of darkness and sin). And it is out of foolhardiness that I venture to speak to men who deem them- -selves perfect, of the secret of the Vedanta. May Vyasa who composed this hymn of praise, and the Merciful Lord Hari who is the object of praise there in - may they both bear with me for this folly.

अर्थे हरौ, तदभिधायिनि नाम-वर्गे, तद्-व्यञ्जके मयि च बन्ध-विशेषमेत्य । सेवध्वम् एतद् अमृतं प्रणिपत्य याचे मध्यस्थ-मत्सरि-जना इह मा च भूवन् ॥ ६ ॥+++(5)+++

अर्थे हरौ तदभिधायिनि नाम-वर्गे तद्-व्यञ्जके मयि च बन्ध-विशेषम् एत्य । सेवध्वम् एतद् अमृतं प्रणिपत्य याचे मध्यस्थ-मत्सरि-जना इह मा च भूवन् ॥ 6 ॥

(6) I prostrate and pray (to you, kind readers): please place faith in Lord Hari and the collection of his Names and feel kindly towards me who attempt to explain the Names, and drink this nectar. Let there be no indifference or enmity in the matter.

(After the above preliminary and benedictory verses Parasara Bhatta proceeds with the preface to his Com- mentary.)

इह खलु निखिलो ऽपि चेतयमानः प्रमाणतः प्रमेयं परिच्छिन्दन्, तच् चेत् प्रमेयम् अनुकूलं तद् उपाददीत, यथा स्रक्-चन्दन-कनकादिकम्; तच् चेत् विपरीतम् अपोहेत, यथा क्षुर-कण्टकादिकम्; तच् चेत् अनुभय-रूपम् उपेक्षेत, यथा काष्ठ-लोष्टादिकम् । तत्र प्रत्यक्षादि-प्रमाणान्तर-गोचरयोः अर्थ-कामयोः अत्यल्पत्वानर्थकरत्व-बीभत्स्यत्व-भङ्गुरत्व-दुःख-मिश्रत्व-दुस्साधनत्वाद्य्-अनन्त-दोषानुषङ्गेण त्याज्यत्वात्; शास्त्र-प्रमेययोः धर्म-पर-तत्त्वयोः तद्-वैपरीत्याद् अनन्त-मङ्गल-सङ्गतत्वाच् च, शास्त्र-तदर्थयोः उपादेयत्वं प्रकृष्यते। यथा आहुः ऐतिहासिकाः पौराणिकाश् च एक-कण्ठाः —

सत्यं सत्यं पुनः सत्यम् उद्धृत्य भुजम् उच्यते । वेद-शास्त्रात् परं नास्ति न दैवं केशवात् परम् ॥ (भारत-भीष्म.)

इति। तत्र चतुर्दश-विद्या-स्थान-प्रधान-भूतस्य वेदस्य

इतिहास-पुराणाभ्यां वेदं समुपबृंहयेत् । बिभेत्य् अल्प-श्रुताद् वेदो माम् अयं प्रतरिष्यति ॥ (भारतादि 1-273)

इति प्रकारेणेतिहास-पुराणाभ्याम् अर्थे निर्णेतव्ये, पुराणेभ्य इतिहासोत्कर्षे च विवक्षिते, श्रीमद्-रामायणवत् महाभारतं शरणम् ॥

We see in the world that any intelligent person, after having gained some knowledge of the objects of human pur- suit through the sources of knowledge (such as perception; in- ference etc. ). desires to enjoy the good things of life like flow- ers, sandal, gold, etc., to eschew things like knife, thorns, etc., which are unpleasant, and is indifferent to neutral things like a piece of wood or mud. Of these, the two purusharthas (objects desired by men) known as artha and kama (wealth and pleasure) are experienced by means of actual direct perception and inference. They are to be given up, because they are associated with innumerable imperfections like the following;- they are (1) petty, (2) lead to harmful conse- quences. (3) are disgusting, ( 4) are evanescent,(5) are mixed with distressful things, and (6) are not even easily obtainable. On the other hand, (the other two primary objects of human pur- suit), dharma (virtue) and paratattva (salvation) can be learnt only from the scriptures. These are opposed to the other two purusharthas (i.e. artha and kama) and are full of beneficent qualities. Therefore, the sastras (scriptures and works of reli- gious authority) and their teachings are to be preferred. As is proclaimed with one voice by those learned in the Itihasas (epic history) and the Puranas: “Truth, this is the Truth and again the Truth. This is procla- imed with hands uplifted that there is no sastra (authority) higher than the Vedas, no God higher than Kesava.” As regards the V edas, the highest of the fourteen subjects of’ study (vidyasthanas), they are to be understood in their fullest extent and scope through the ltihasas and Puranas. It is also said that “Veda trembles with fear at the sight of ignorant or half-learned persons, thinking, ‘They will betray me’ (by mis- interpretation):’ Hence, it is clear that the understanding or interpretation of the Vedas can be done only through the study of the Itihasas and Puranas ; and of these two since the Puranas are mentio- ned subsequent to ltihasas, the Itihasas are more important. [This reasoning is arrived at according to rules of grammar . In a copulative (dvandva) compound, the word with less number of vowels must be mentioned first, except in that case where the thing denoted by the word with the larger number of vowels is preferred for some reason .] Hence, the Mahabharata, like the Ramayana, is the proper refuge for us (to understand the Vedas.)

तत्र —

महाभारत-सारत्वाद् ऋषिभिः परिगानतः । वेदाचार्य-समाहाराद् भीष्मोत्कृष्टमतत्वतः ॥ परिग्रहातिशयतो गीताद्य्-ऐकार्थ्यतश् च नः । सहस्र-नामाध्याय उपादेयतमो मतः ॥

This chapter of Sahasranama or The Thousand Names (1) is the essence of respected Mahabharata, (2) has been sung by the great sages, (3) has been strung together by the great preceptor of the Vedas, (4) was expounded by Bhishma as his excellent creed of faith, (5) has been accepted by all persons, with respect as excellent, and (6) contains truths and lessons in conformity with the teachings of the Gita and such other authoritative works. For all these reasons, this chapter is to be taken up for study, recitation and meditation.

महाभारतोत्कर्ष-समर्थन-पूर्वकं महाभारत-सारत्व-कथनम्

महाभारतं हि परिग्रह-विशेषावसिताविप्लव-वचन-सौष्ठवाद्यात्मकत्वाद् इतिहासत्वकृतात् प्राबल्यात्, पुराणेषु तावद् वायु-प्रोक्त-शैवयोः —

मति-मन्थानम् आविध्य येनासौ श्रुति-सागरात् । जगद्धिताय जनितो महाभारत-चन्द्रमाः ॥

भविष्यत्-पुराणे —

बिभेति गहनाच् छास्त्रान् नरस् तीव्रादिवौषधात् । भारतः शास्त्र-सारो ऽयम् अतः काव्यात्मना कृतः ॥

मात्स्ये —

यस्य द्वैपायनः पुत्रः स्वयं विष्णुर् अजायत । प्रकाशो जनितो येन महाभारत-चन्द्रमाः ॥

वैष्णवे —

कृष्ण-द्वैपायनं व्यासं विद्धि नारायणं प्रभुम् । को ह्य् अन्यो भुवि मैत्रेय ! महाभारत-कृद् भवेत् ॥ (विष्णु-पुराण ३.४.५)

मार्कण्डेये —

व्यास-वाक्य-जलौघेन कुधर्म-तरु-हारिणा । वेद-शैलावतीर्णेन नीरजस्का मही कृता ॥

इत्यादिभिः; स्वस्मिंश् च

यो विद्याच् चतुरो वेदान् साङ्गोपनिषदान् द्विजः । न चाख्यानम् इदं विद्यान् नैव स स्याद् विचक्षणः ॥ (भार. आदि. २.३७६)

इत्यादिभिश् च परस्सहस्रैर् वचनैः प्रशस्यमानत्वात्;

(1) ESSENCE OF THE MAHABHARATA - The Mahabharata is considered by great men as a great authority, and more so, because it is an Itihasa with clearly worded and well-constr- ucted sentences and phrases. Both in the Vayu Purana and the Saiva Purana, it is said of this great Itihasa: “The venerable Vyasa churned the ocean of the Vedas, using his intellect as the churning rod and produced for the good of the world, this moon called the Mahabharata”. Bhavishyat Purana :- “Man is afraid of the sastras like a diseased man of a bitter drug. Hence it is that the essence of all the sastras has been used to bring forth this Mahabharata as a delightful poem”. Matsya Purana :- “God Vishnu himself was born as the son of Parasara called Krishna Dvaipayana, by whom, for the sake of lighting the world, the moon named the Mahabharata was produced”. Vishnu Purana :- Know then that Vyasa, called Dvaipayana, is no other than Lord Narayana Himself. Who else could have produced this great work, the Mahabh- arata ?” So also does the Markan- deya Purana say: “This world has been sanctified and has been made free of impurities by the floods of the (holy) words of Vyasa, descending from the high mountain of the Vedas, and cutting at the very roots the trees of false and perverted dharmas”. In the Mahabharata itself it is stated that a Brah- min who is not versed in this Itihasa, but only in the four Vedas, Vedangas and Upanishads, is not learned". Thus, the Mahabharata is extolled by thousands of sayings. -

साङ्ग-श्रुति-स्मृतीतिहास-पुराण-संवादात् —

यद् इहास्ति तद् अन्यत्र यन् नेहास्ति न तत् क्वचित् । (भार. आदि. ६२-५३)

इति लौकिक-वैदिक-सकलार्थ-निर्णयाधिकृतत्वेन क्वचिद् अप्य् अपक्षपातित्वाच् च; पुराणेभ्यो बलवत्तरं बहवो बुद्धिशालिनो ऽध्यवससुः ॥

This work follows and is consistent with the Vedas, the books of sacred law, Itihasas and Puranas with all their sub- sidiary parts or auxiliaries. Indeed, it is said: * ‘What is found here is to be found elsewhere; whate- ver is not found here cannot be found elsewhere". Thus, whatever is performed or is to be performed for salvation, according to the Vedas etc., " and whatever is to be performed by way of worldly conduct are dealt with here and laid down in no uncertain terms and with- out bias or partiality. For all these reasons, many wise men have concluded that the Mahabharata is more precious than any other Purana.

तत्रापि स्व-हृदय-भूते आनुशासनिके पर्वणि दान-धर्मेषु समस्त-शास्त्रार्थे निष्कृष्य निगम्यमाने, सार-संग्रह-रूपेण खल्व् अयं सहस्र-नामाध्यायो ऽवतारितः। तस्मात् प्रामाण्य-कारण-प्रकर्षेण तत्त्वार्थ-तात्पर्य-लिङ्गैश् चाप्रामाण्य-प्रशंसाद्य्-अन्य-परत्व-शङ्कयोः सुदूर-निरस्तत्वेन परम-प्रकृष्टार्थ-प्रतिपादकत्वाच् च;

This chapter of the Thousand Names occurs in the Anusa sanika Parvan, which is the heart of the Itihasa, and in the context of expounding the duty of charity, for the purpose of laying down the essence of the sastras in a short and abbrevi- ated form. As this work teaches us the highest goal, and as the doubts about its authoritativeness and its being intended as a mere matter of praise are dispelled (literally thrown far out) by the excellence of the reasons to prove that it is authoritative’ and by the possession of the characteristics that this work deals with the Ultimate Reality, this work is eminently fit to be taken up by persons desirous of worldly prosperity or Action.

अभ्युदय-निःश्रेयसार्थिनाम् अयम् एवोपादेयतमः ॥

सहस्र-नामाध्यायस्य ऋषिभिः परिगीतता

तथर्षिभिः परिगानतः — “ऋषिभिः परिगीतानि” इत्य् एतद्-विवरणावसरे एवैष हेतुर् उपपादयिष्यते ॥

(2) So also - “sung by rishis”, Great sages like Saunaka, ! Sanatk- umara, Narada" etc., have sung, reciting the names with their full meaning and import. -

अनेकर्षि-गीत-भगवन्-नाम्नाम् आप्त-व्यासेनैतत्-स्तोत्र-रूप-समाहारः

किं च वेदाचार्य-समाहारात् — भगवान् हि वेदाचार्यः कृष्ण-द्वैपायनः परमाप्ततमः, भगवन्-नारायणावतारत्वेन निरतिशय-ज्ञानैश्वर्यादि-कल्याण-गुणैकतया, निरस्त-समस्त-विप्रलम्भादि-दोष-संभावनत्वात्, कलि-बल-मन्दाधिकारि-मनुष्यानुग्रहाय व्यस्त-समस्त-वेदत्वात्, वेदार्थयोस् तत्त्वानुष्ठानयोर् अज्ञान-संशय-विपर्यय-परिजिहीर्षया प्रणीत-पञ्चम-वेदत्वात्, स्व-वचनेन क्षत्रियं विश्वामित्रं ब्राह्मणी-कृतवतो भगवतो वसिष्ठस्य नप्तृत्वात्, वसिष्ठ-पुलस्त्य-वर-प्रदान-लब्ध-देवता-पारमार्थ्य-ज्ञान-पुराण-संहिता-कर्तृत्वादि-विषयवरातिशयवत्तया लैङ्गादिष्व् अपि पुराणेषु प्रसिद्धस्य भगवतः पराशरस्य चापत्यत्वात्, अनन्य-साधारण-तपस्-समाधि-विशेषैश् चाशेष-परमर्षि-परिषत्-पूजितत्वाच् च; एवं-विधेनानेनर्षिभिः परिगीतानाम् एव भगवन्-नाम्नाम् अत्रैतत्-स्तोत्र-रूपेण समाहृतत्वाच् चायम् उपादेयतमः ॥ (भगवन्-नाम्नां मन्त्रायित-स्तोत्र-रूपेण - पाठभेदः ।)

(3) “Collated together by the Vedacharya”. The exposition of the above is as follows:- The venerable teacher of the Vedas, Krishna Dvaipayana, is the most reliable (of teachers). For, He is an incarna- tion of the Supreme Lord Narayana, endowed with unsurpassed knowledge and other auspicious qualities, such as aisvarya, and not subject to any imperfec tions like confusion of mind or tendency to mislead others, or indifference. And he, being inspired solely with the desire to benefit the men of Kaliyuga, who are generally of dull minds, divided and arranged the Vedas. He composed the Maha bharata, called the fifth Veda, with the object of dispelling the ignorance, doubts or pervers e misconceptions of the people about the Real Truth and teaching the principles of good conduct enshrined in the Vedas. Look at the nobility of his ancestry. He is the great- grandson of Vasishta who, by a word of his, ennobled Visvamitra, a Kshatriya, into a Brahmin; is the son of Parasara who is extolled by the Linga Purana as a great soul, who had attained, by the grace of Vasishta and Pulastya, the true vision of the Reality and who attained eminence as the author of a purana (the Vishnu Purana). He is respected by assemblage of the rishis as one who has performed penances and yoga of unsurpassed austerity. Thus by him th e Names of Vishnu, which were sung by various sages, had been strung together in the form of a hymn of praise. Hence, this Chapter of Thousand Names has to be accepted as most beneficial (to mankind).

सहस्र-नामाध्यायस्य भीष्मकृताधिकतम-स्वमतत्व-ख्यापनम्

अपि च भीष्मोत्कृष्टमतत्वतः — भीष्मो ऽपि हि प्रत्ययिततमः (प्रतीततमः — पा)। तथा हि — राजधर्मेषु धर्मराजाय भगवता व्यासेन

श्रोतुम् इच्छसि चेद् धर्मान् अखिलेन नराधिप ! । प्रैहि भीष्मं महाबाहो ! वृद्धं कुरु-पितामहम् ॥ स ते सर्व-रहस्येषु संशयान् मनसि स्थितान् । छेत्ता भागीरथी-पुत्रः सर्वज्ञः सर्वतत्त्ववित् ॥ साक्षाद् ददर्श यो देवान् सर्वान् शक्रपुरोगमान् ॥

इत्यादौ

यस्य ब्रह्मर्षयः पुण्याः नित्यम् आसन् सभासदः । यस्य नाविदितं किञ्चिज् ज्ञानं ज्ञेयेषु विद्यते ॥ स ते वक्ष्यति धर्मज्ञो धर्मान् सूक्ष्मार्थ-तत्त्ववित् ॥ (भार. शा. ३७.६, ७, ८, १५.)

इत्यादौ च ।

(4) Besides, Bhishma (who taught this) is recognised as a most trustworthy person. Veda Vyasa exhorted Dharmaraja to go to Bhishma for instruction in these words :-" O mighty King! If you want to be instructed In all dharmas, go to old Bhishma, the grandsire of the Kauravas. He is all wise; and knows the essential Truth of Things - the noble son of Ganga will resolve all doubts troubling your mind in respect of all subtle and mystic matters. He has seen face to face all the gods including their chief, Indra." Again, “In all assemblies where Bhishma was present, there were always to be found present holy rishis. There is nothing that has to be known which is not known to him. He, the great knower of dharmas and all subtle, mystic, spiritual truths, will instruct you in a11 dharmas”,

स्वयं च भगवता —

शर-तल्प-गतो भीष्मः शाम्यन्न् इव हुताशनः । मां ध्याति पुरुष-व्याघ्रस् ततो मे तद्-गतं मनः ॥ दिव्यास्त्राणि महातेजाः यो धारयति बुद्धिमान् । साङ्गांश् च चतुरो वेदान् तम् अस्मि मनसा गतः ॥ स हि भूतं भविष्यच् च भवच् च भरतर्षभ ! । वेत्ति धर्म-भृतां श्रेष्ठस् ततो मे तद्-गतं मनः ॥ तस्मिन्न् अस्तमिते भीष्मे कौरवाणां धुरन्धरे । ज्ञानान्य् अल्पी-भविष्यन्ति तस्मात् त्वां चोदयाम्य् अहम् ॥ (भार. शा. ४६.११, १७, १९, २४)

इत्यादौ च ।

यच् च त्वं वक्ष्यसे भीष्म पाण्डवायानुपृच्छते । वेद-प्रवाद इव ते स्थास्यन्ति वसुधा-तले ॥ (वेद-प्रलापा इव — पा) (भार. शा. ५४.२९)

इत्यादौ।

यद् धि भूतं भविष्यच् च भवच् च भरतर्षभ ! । सर्वं तज्-ज्ञान-वृद्धस्य तव पाणाव् इवाहितम् ॥ (भार. शा. ५०.१८, २६, २९) अहं च त्वा ऽभिजानामि स्वयं पुरुष-सत्तम । तपसा हि भवान् शक्तस् स्रष्टुं लोकांश् चराचरान् ॥ (भार. शा. ५२.१६)

इत्यादौ, “न ते ग्लानिर् न ते मूर्छा” इत्य् उपक्रम्य

सत्त्व-स्थं च मनो नित्यं तव भीष्म ! भविष्यति । रजस्-तमोभ्याम् अस्पृष्टं घनैर् मुक्त इवोडुराट् ॥ (भार. शा. ५२.१८)

इत्यादौ च ॥

Not only this. Even the Supreme Lord, Sri Krishna Himself (exhorted Dharmaraja to resort to Bhishma and) said: “Bhishma is on the bed of arrows like a fire slowly cooling. He is contemplating on Me. My mind goes to him. He knows all divine weapons. He has in his mind all the four Vedas and the Vedangas. I am now one with him by My will. O King of Bharatas ! he knows the past, the present and the future. My mind is with him. If this head of the family of Kurus passes away, there will be the danger of knowledge declining and perishing. Hence it is that I urge you to go to him. Further (He, the Lord, Sri Krishna, said to Bhishma) himself ; “O best of Bharatas, what you are going to say to Dharmaraja will be ever established in this world as permanently as the words of the Veda. The past, the present and the future are clear to you, old in wisdom, as (the fruit) in the palm of the hand. I have known you. You have indeed the capacity to create by your penance the world of movables and Immovables. …. No decay for you nor ignorance nor delusion… . Your mind will always be clear and calm like the moon cleared of clouds. ever rest in sattvaguna, and not be affected by rajas or tamas.” [Sattva, rajas and tamas are the three ‘qualities’ or constituents of matter. They ar e believed to affect the mind also, sattva making it clear, rajas inducing passion, and tamas bringing about dullness, perversity and sloth.] .

भगवता नारदेन च —

कृत्स्नान् हि विविधान् धर्मांश् चातुर्वर्ण्यस्य वेत्त्य् अयम् । तच् छीघ्रम् अनुयुञ्जीध्वं संशयान् मनसि स्थितान् ॥ (भार. शा. ५४.९.१०)

इत्य् आदौ च प्रपञ्च्यैनं बहु-महर्षि-वृद्ध-सेवा-दीर्घ-ब्रह्मचर्य-तपस्-समाधि-सर्व-साक्षात्कारादि-प्रभाव-विशेषवत्तया प्रशस्य, पर-तत्त्व-धर्म-प्रवर्तकतया वरान् वितीर्य नियुक्तत्वात्, माता-पितृ-शुश्रूषण-तत्-प्रसाद-वर-लाभ-सौभाग्यात्; स्वयं च

दाहो मोहः श्रमश् चैव क्लमो ग्लानिस् तथा रुजः । तव प्रसादाद् गोविन्द ! सद्यो व्यपगतानि मे ॥ यच् च भूतं भविष्यच् च भवच् च परमच्युत ! । तत् सर्वम् अनुपश्यामि पाणौ फलम् इवाहितम् ॥ वेदोक्ताश् चैव ये धर्माः वेदान्त-नियताश् च ये । तान् सर्वान् संप्रपश्यामि वर-दानात् तवाच्युत ! ॥

इत्यादौ,

युवेव चास्मि संवृत्तस् त्वदनुध्यान-बृंहितः । वक्तुं श्रेयस् समर्थो ऽस्मि त्वत्-प्रसादाज् जनार्दन ! ॥ (भार. शा. ५४.१७-२०)

इत्यादौ च, प्रतिसंहित-यथोक्त-स्व-परमार्थकत्वाच् च। एवं-विधस्य भीष्मस्य

एष मे सर्व-धर्माणां धर्मो ऽधिकतमो मतः । (सहस्र-नाम)

इत्यादिनाधिकतम-स्व-मतत्वेन ख्यापितत्वाच् च, अयम् अध्याय उपादेयतमः ॥

The venerable Narada also (said) : “He knows fully well all the dharmas of the four varnas (castes). Hence tell him all your doubts (and get them cleared)”. Narada also praised Bhishma as one of great eminence who had attained the vision of God on account of his association with and service to great rishis and elders, and also by his life-long and uninterrupted observance of celibacy, penance and contemplation. He also blessed Bhishma and directed him to expound to the listeners not only the Ultimate Truth but also the dharmas and rules of conduct. Moreover, Bhishma has already received the bless- ings of his father and mother by his services to them. Bhishma himself said these words about his knowledge of the Supreme Truth: “O Govinda ! By The grace and The blessings, the heat of the body, doubts, weariness, languor, exhaustion, disease, have all vanished from me. I see like a fruit in the palm of my hand, the past, the present and the future. O Achyuta, ! By Thy gracious gift are present in my mind all the dharmas mentioned in the Vedas and laid down in the Vedantas. By Thy grace again, O Janardana, and by constant contemplation on Thee, I feel strong like a young man and I can expound the dharmas”. Such a Bhishma introduced the subject of the Thousand Names in these words. “I consider this dharma as the highest of the dharmas,” and expressed his view that the chanting of the Thousand Names was his greatest mata or creed of faith.

सहस्र-नामाध्यायस्य शास्त्रादिभिः बाल-मूकादिभिश् च परिगृहीतता

परिग्रहातिशयतः — परिग्रहो हि सार्वभौमो भगवन्-नाम-सहस्रस्य। शास्त्रेषु तावत् सभा-पर्वणि “देवो नाम-सहस्रवान्” (भार. स. ३८.११) इति भगवान् अत्रि नाम-सहस्र-संबन्धेन भूष्यते। श्री-विष्णु-धर्मे च श्री-गजेन्द्र-मोक्षणे — “सहस्र-शुभ-नामानम् आदि-देवम् अजं विभुम्” (वि. ध. ६९.५०) इति। अत्र चोपोद्धात-फल-श्रुत्योः गुण-प्रपञ्चो द्रक्ष्यते। आयुर्वेदादिषु च दृष्टादृष्ट-शास्त्रेषु; यथा चरक-संहितायाम् —

विष्णुं सहस्र-मूर्धानं चराचर-पतिं विभुम् । स्तुवन् नाम-सहस्रेण ज्वरान् सर्वान् व्यपोहति ॥

इति। अद्यतने च नाना-विप्रकीर्ण-मूले मेहस्य प्रायश्चित्ते — “जप्यं पुरुष-सूक्तम्” इत्य् आरभ्य, “तथैव भगवन्-नाम-सहस्रं भारतोदितम्”। यक्ष्मनः — “तथैव भगवन्-नाम-सहस्रं परिकीर्तयेत्”। ज्वर-विशेषस्य — “होमस् तु पूर्ववत् जप्यं विष्णोर् नाम-सहस्रकम्”। ग्रहादेः — “आसत्मतं मरुत्-सूक्तं विष्णोर् नाम-सहस्रकम्”। अन्यत्र चैवं-विधम् अन्वेष्टव्यम् ॥

(5) Accepted by all - The Thousand Names have been accepted by all in the world. In the Sabha Parvan, the Lord is praised a s adorned with Thousand Names: “The Lord is one with a Thousand Names, Supreme and birthless. In the Vishnu Dharm a in the context of the grant of salvation to Gajendra, the chief among elephants, Vishnu is praised as one with a Thousand Names, etc. Again, in this chapter, in the introduction and at the end where the fruits (phala) of the recitation are set out, the excellence of the Thousand Names is mentioned. So also, in AyurVeda (the Science of Longevity or Medicine) and in other sastras which deal with worldly benefits and spiritual welfare. The Charaka Samhita says. “By praising (with these Thousand Names) Vishnu of Thousand heads, the Lord of movables and immovables, a man is rid of all fevers”. Even a modern work i.e., a collection of miscellaneous matters, in the context of dealing with the remedy for urinary troubles (meha), starts with “Let the Purushasukta be recited” and goes on to say that the Sahasranama of Bharata should also be recited. In respect of consumption cases also, the Thousand Names are to be recited as expiation. In cases of certain fevers, it is said that, after homa, the Thousand Names are to be recited. For getting rid of the bad influences of planets, the Thousand Names and the Marutsuktam are prescribed. So also in other places.

प्राकृताः कवयो ऽपीदं सर्व-जीव-रक्षात्वेन वर्णयन्ति। यथा ऽऽह भट्ट-बाणः सूतिका-गृह-वर्णने — “अविच्छिन्न-पठ्यमान-नारायण-नाम-सहस्रम्” इति। (कादंबरी) लोके च ग्रहण-धारण-श्रवण-जप-संकीर्तन-लेखन-व्याख्यान-तन्-निष्ठ-पूजन-प्रभृतिभिर् विष-पिशाच-व्याधि-ग्रह-दुःस्वप्न-दुर्निमित्ताद्य्-अशिवोपशमनाय, महा-पातकादि-प्रायश्चित्ताय, ऐहिकामुष्मिकाभ्युदय-सिद्धये, संसार-ग्रन्थि-विस्रंसनाय, वैष्णव-परम-पदाव् आप्तये, तदात्विक-भगवद्-गुण-सुधास्वाद-सुखाय चाबाल-मूक-मूर्ख-स्त्री-नास्तिकैक-भेषजं निरतिशय-श्रद्धा-भक्ति-विश्वास-पूर्वकं परिगृह्यते। न चैवं-विधः परिग्रहो वेदानाम् अपि, तेषां मूर्खादिभिर् अपरिग्रहात्, कुल-चरण-गोत्रादि-व्यवस्थया प्रति-शाखं परिग्रह-विभागाच् च। एवं परिग्रहातिशयाद् अप्य् अस्योपादेयतमत्वम् ॥

Even ordinary poets and writers describe this hymn as a protective force. In the Kadambari, Bhatta Bana, when he describes a room used for confinement of women at child- birth, mentions it as a place where the recitation of Narayana’s Thousand Names is incessantly going on. Also in this world, it is seen that the Thousand Names are accepted with faith, because many persons learn, memorise, hear, recite, sing, write, comment on and show respect to those versed in the Thousand Names for the purpose of getting rid of inauspicious and grievous troubles caused by poison, ghosts, diseases, planetary influence, bad dreams and omens. (The Thousand Names are also used) for expiating grievous sins, gaining prosperity both here and hereafter, loosening the knot of the bondage of samsara and attaining Paramapada , the supreme abode of Vishnu. Some use them for the mere delight derived through the recitation of the names, from tasting the nectar of His beneficent and auspicious qualities. So too this hymn acts as the only effective medicine for children, mutes, foolhardy persons, women and atheists. Even the Vedas are not accepted as readily by all persons as this hymn, for fools and such others will not accept the Vedas. Besides, this hymn is open to all; but not the Vedas, as they are divided into many divisions, each to be resorted to by particular families, clans or sects. Hence it can be said that the Thousand Names have the excellence of being accepted by all.

सहस्र-नामाध्यायस्य गीता-नारायणीय-यान-सन्ध्य्-एकार्थता

गीताद्य्-ऐकार्थ्यतश् च — भारत-सिद्धान्त-भूत-भगवद्-गीता-नारायणीय-यान-सन्ध्य्-अग्र-पूजोत्तमानुशासन-प्रभृति-प्रदेशान्तर-तात्पर्य-निष्कर्ष-रूपत्वेन तदेकार्थत्वाच् च ॥

एवम् एभिः षड्भिर् हेतुभिः प्रेक्षा-पूर्व-कारिणां परमोपादेयतया निर्णीतं व्यास-देवश्रवो-देवस्थान-नारद-वात्स्याश्म-सुमन्तु-प्रभृतिभिस् सकल-विद्या-देशिकैर् ब्रह्म-दृश्वभिर् देव-ब्रह्मर्षिभिस् स्वयं च भगवता सर्वेश्वरेण गीतोपनिषदाचार्येण पूर्वेषाम् अपि गुरुणा पुण्डरीक-विलोचनेन श्रोतृ-कोटि-निविष्टेन भीष्माच् छ्रुत्वानुमोदितं श्रीमन्-नाम-सहस्राध्यायं भगवद्-गुण-तत्त्व-प्रतिपत्तये व्याकुर्महे ॥

This hymn is in conformity with and establishes conclusive teachings of the Mahabharata as established in its various portions such as the Bhagavadgita, Narayaniya, Yanasandhi, Agrapuja, Uttamadharmanusasana, etc. For these six reasons, this has been determined as the most fit and useful for all who generally act after full deliberation and after full satisfaction. All the various teachers of knowledge and of the sastras, (such as the deva-rishis and brahma-rishis like Devasravas, Devasthana, Narada, Vatsya Asman, Sumantu etc, who have striven for and obtained the vision of God have approved with delight this divine hymn. Also by Sri Krishna the Lotus-eyed, the Lord of All, the great Teachers of Gita, the Guru of our fore fathers, this hymn has been listened to with rapture, sitting along with others around Bhishma. In respect of such a great work, we now attempt a commentary for elucidating the true knowledge of the beneficent qualities of the Lord.

तत्र प्राग् एव पौनःपुन्येन तत्र तत्र पर-तत्त्व-परेषु प्रदेशेष्व् अशेषार्थ-निर्णय-श्रवणात् तुष्टं-मन्यतया स्वयम् अपृच्छते जनमेजयाय परम-सौहार्दाद् अन्यद् गुह्यतमं ग्राहयन् स्वयम् एव

श्री-वैशंपायन उवाच —

श्रुत्वा धर्मान् अशेषेण पावनानि च सर्वशः । युधिष्ठिरश् शान्तनवं पुनर् एवाभ्यभाषत ॥

श्रुत्वेत्य् आदि ।

धर्मान् - श्रुति-स्मृत्य्-आदि-चोदना-लक्षणाभ्युदय-निःश्रेयस-फलान् राज-मोक्ष-दान-धर्म-रूपेण बहून् ।

अशेषेण - कार्त्स्न्येन; ये च यावन्तस् तावतश् चेत्य् अर्थः ।

पावनानि च - तपस्-तीर्थ-सेवादीनि शुद्धिकराणि च ।

सर्वशः सर्व-प्रकारम्; फलतो ऽङ्गतः स्वरूपतो ऽधिकारतश् च ।

श्रुत्वा, युधिष्ठिरः - साक्षाद् धर्म-सूनुः

शान्तनवम् - शन्तनोर् गङ्गायां जातत्वेनाभिजाततमम् ।

पुनर् एवाभ्यभाषत - पुनश् च पप्रच्छ; पुनः-पृच्छा च भीष्मेणात्मनीनतया स्वीकृत-मतं ज्ञातुम् -

“को धर्मस् सर्व-धर्माणां भवतः परमो मतः ?”

इत्य् अनन्तरोक्तेः ।

तच् च सद्-आचार-प्रावण्यात् ।

सन्तो ह्य् आचार्य-निष्ठाम् अन्विष्य तद्-रुचि-परिगृहीतम् एव तत्त्वं च रोचयन्ते। न तु प्रामाणिकत्व-मात्रेण ॥ 1 ॥

Vaisampayana narrated this chapter as another great secret without being asked and of his own accord out of his great friendliness to Janamejaya, who, perhaps, observed silence and refrained from further questioning because he had felt satisfied that he had understood all about the truths from what had been told him already often in various chapters about the Supreme Reality.

श्री वैशम्पायन उवाच -

श्रुत्वा धर्मानशेषेण पावनानि च सर्वशः । युधिष्ठिरः शान्तनवं पुनरेवाभ्यभाषत ॥ १ ॥

Sri Vaisampayana said : (1) Having heard all the dharmas in their entirety (without anything being left out) and all other purificatory acts, Yudhishthira addressed again Santanu’s son (Bhishma) as follows: Here ‘dharmas’ means all those acts which are many and of the form of Raja-dharma (the duties of kings) , Moksha-dharma (the way to salvation) and Dana- dharma (the duty of charity), which are prescribed by injunct- ions contained in Sruti, Smriti, etc., as leading to worldly and heavenly’ benefits as well as to eternal salvation. In entirety - completely to the extent to which it extends. Purificatory acts:- such as penance, pilgrimage to holy places. All - everything connected with them - i.e., the benefits to be derived by performing them, their divisions and their charact- eristics and those who have the qualification to perform them. Yudhishthira - himself the son of the god of dharma. The son of Santanu - Bhishma is the son of Santanu by Ganga and is thus of illustrious birth. Addressed again - The question is put to learn what exactly is considered by Bhishma as the most beneficial.

In fact, that is known from the nature of the question put later on, “What is the dharma which is considered by you to be the best of all dharmas?. "

His interest was sincere to follow the course of conduct of great men.

For good men seek to know the stand taken by the preceptors and take delight in what is considered by them as the truth and as beneficial conduct. They do not do any action merely because it is laid down in Sastras. (Sanction by an authoritative sastra is not enough; it must be accepted and followed by great and good men).

तत्रेदम् आदावेवोदैरिराम—प्रेक्षावद्भिः प्रमाणेन परिच्छिद्यानुकूलं प्रमेयम् उपादेयम् इति । तच् च द्वैधं वर्तते उपायोपेयात्मना । उपेयं च प्रिय-प्रियतर-प्रियतम-रूपेण त्रैधम्, उपायश् च हित-हिततर-हिततम-रूपेण । तत्रोपेयस्य जन्मर्द्धि-परिणामानित्यत्वादयः चेतन-धर्माः क्लेश-कर्म-विपाकाशयाश् च दोषाः; गुणाश् च दोषासंभेद-रुचिरत्व-स्थावरत्व-भूयस्त्व-विशिष्टाः संविदानन्दैश्वर्य-विभूति-विशेषादयः । उपायस्य तु व्ययायास-भूयस्त्व-व्यभिचारित्व-फल्गु-फलत्वादयो दोषाः । गुणाश् च नियत-निरपाय-लघुतर-बहु-फलकत्वादयः । एवंविध-दोषहान-गुणवत्त्व-तारतम्येनोपायोपेययोः तरतम-भावः । उभयत्रापि संभवत्य् उत्कृष्टतमे उत्कृष्टोत्कृष्टतरयोर् निकृष्टवद् वर्जनीयत्वम् एव । तत्रानिष्टेभ्य इष्टेभ्यो ऽपि निकृष्टेभ्यो निष्कृष्योत्कृष्टतमम् उपादातुम् उपायोपेयौ सह तारतम्येन प्रष्टव्यौ । तौ च विवक्षा-वशेन षोढा विभज्य पृच्छन् युधिष्ठिर उवाच “किम् एकम्” इति श्लोक-द्वयेन ॥

We have already mentioned :- “An intelligent person should first examine the pramana (authoritative source of knowledge) and should take up such objects of knowledge as are for his benefit.” They are of two kinds - upaya, the means, and upeya, the object or fruit derived. Of such fruits, there are three kinds: (1) what is desirable, (2) more desirable and (3) most desirable. Similarly, in respect of means also, there are three kinds - the good, the better and the best. In respect of the fruits (of actions), the following are the demerits - birth, growth, change and end, etc., and (if the fruit is sentient) they are further subject to the characteristics of sentient beings like pain, ignorance, attachment, dislike, karma (sins), the fruits of karma, and impressed tendencies on account of previous practice. Their merits are :- freedom from imperfections, being pleasing (to mind and body), permanence, infiniteness and (when the upeya is chetana) true knowledge, bliss, lordship and wealth, etc. In respect of the means, it is subject to imperfections, such as heavy expenses, bodily exertion, uncertainty of obtaining the fruit (vyabhicharitva), pettiness of the resulting fruit, etc. Its merits are: certainty in achieving fruit, freedom from decay, ease to perform, greatness of the benefit derived etc. A person must examine the upaya and upeya with their relative merits and demerits as stated above. What is excellent and best must be selected, and the other must be dropped, just as he had already abandoned some of the worst things at the original examination of the sastras. Hence, it is necessary to desire to know the best of upaya and upeya, distinguishing them from what is bad or low in comparison. Yudhishthira asked Bhishma only these two (the best of upayas and the best of upeyas), dividing the subject into six questions in two stanzas, led by the desire to investigate the subject.

पर-तत्त्व-रूपोपेय-प्रश्नः

तत्रोपायस्योपेयार्थत्वात् प्रधान-भूतम् उपेयं पृच्छन्, तस्य च तत्त्व-शास्त्रेषु पर-तत्त्व-परम-प्राप्यात्मना द्वेधोपदेश-दर्शनात्, प्रथमं पर-तत्त्व-रूपं पृच्छति -

युधिष्ठिर उवाच -

किम् एकं दैवतं लोके किं वाप्य् एकं परायणम् ।

किम् एकम् इति । लोक इति प्रति-प्रश्नम् अनुषज्यते; भवतः परमो मत इति च सिंहावलोकन-न्यायेन । यथार्हं च विभक्तिर् विपरिणमनीया । ‘लोक्यते ऽनेन’ इति लोकः - श्रुति-स्मृत्य्-आदि-शरीरं शास्त्रम् । एकम् - प्रधानं समाधिक-रहितम्; “परमं यो महत् तेजः”, “तस्य लोक-प्रधानस्य” इति प्रतिवचनानुगुण्यात् । न चायं स्वरूप-मात्र-पर एकत्व-संख्या-परो वैक-शब्दः; ‘दैवतम्’ इति प्रातिपदिकैक-वचनाभ्यां सिद्धत्वात्, तयोर् व्यावर्त्याभावाच् च । न हि किञ्चिद् दैवतम् अस्वरूपम् अनेकं वा ऽस्ति, येन कस्यचिद् एवैकत्वं विशेषस् तद्-अनुगुण-प्रतिवचनाभावाच् च ।

दैवतम् - द्योतनादि-परमैश्वर्यासाधारण-गुण-चिह्नितम् तत्त्व-शास्त्रेषु प्रतिपाद्यं भवतः किं परमं मतम् ? इत्य् अर्थः । अयं च शास्त्रेषु समयेषु च सर्वाधिकं तत्त्वम् अभ्युपेयुषाम् अपि मायाद्य्-औपाधिक-विवर्त-परिणाम-विशेष-निर्वाह्य-ज्ञान-शक्त्याद्य्-ऐश्वर्यत्व-स्वाभाविक-सर्वैश्वर्यत्वादौ सामान्यतो विशेषतश् च हरि-हर-हिरण्यगर्भादि-तत्त्व-परावर-भावेन विप्रतिपत्ति-दर्शनेन-सन्देहात् प्रश्नः ॥

Since the means (upaya) is required only for the purpose of gaining the end (upeya) and the end is therefore more important, the question in the first instance is about the upeya. Such upeya is dealt with by the sastras in two ways: one as the supreme tattva (Truth) and the other as the supreme goal to be reached. The question therefore covers both the aspects. First, Yudhishthira asks about the Supreme Reality.

युधिष्ठिर उवाच -

किम् एकं दैवतं लोके किं वाप्य् एकं परायणम् । स्तुवन्तः कं कम् अर्चन्तः प्राप्नुयुर् मानवाश् शुभम् ॥ 2 ॥

को धर्मस् सर्व-धर्माणां भवतः परमो मतः । किं जपन् मुच्यते जन्तुर् जन्म-संसार-बन्धनात् ॥ 3 ॥

Yudhishthira said: (2) Who is the One (Supreme) Deity according to the sastras ? What is the one Supreme Goal? (3) By reciting which mantra is a man released from bonds of birth and samsara? According to the ‘sastras’ :- This phrase is to be taken along with each one of the questions. “Considered by you as the best” :- This phrase (in the third stanza) is to be taken to link up with the previous stanza also, according to the simha-avalokana-nyaya - the maxim of the lion turning back to have a look. That is, this must be taken to qualify each one of the questions, of course, making the necessary changes in the case-inflections (of the nouns). Loke :- The word in the original, loka, means the thing by which we see, i.e., the body of sastras, consisting of sruti, smriti, etc. (Because only the sastras can teach us about the gods). The One (Ekam):- That which has none superior to or equal to itself. This is inferable from the later passages, “Of Him who is the greatest in the world” and “He who is the great, supreme splendour”, which answer the question. This word is used here not to denote an individual or its number, because this is always inferable from the form of the word daivatam, which consists of the nominal stem (pratipadika) and the suffix indicating the singular. Then, the word One would become superfluous. Besides, if there is any deity not indicated as one and not possessing an individuality, the word One may perhaps be used. Since there is no such deity who is without individuality or is manifold, the word One must have its distinctive meaning as stated above. Moreover, it cannot be the attribute of any (deity), since in the answer to the question, there is nothing referring to One as number. Deity (daivatam):- That which possesses qualities like brightness, etc., peculiar to the Rulership of the Universe. The question, therefore, is: “Which is that Deity, which you conider as the Deity spoken of as the best in the sastras which reveal the ultimate truths?” Doubts arise on account of difference even in the minds of persons who believe that one Supreme God (i.e., one possessing all the qualities required for the Rulership of the Uni- verse) is taught in the various sastras and philosophies. These doubts are as to whether such qualities of Supreme lordship as, unlimited Knowledge and powers arise with reference to a particular modification of the unreal, evolving under the limiting adjunct of Maya, Vivarta, Parinama, Visesha etc. or whether rulership over all is natural (to any deity). Specifically also the question arises as to whether Hari (Vishnu) or Hara (Siva) or Hiranyagarbha (Brahma) is the Supreme Deity, because in the sastras such qualities (of Rulership, etc.) are ascribed to them indiscriminately both individually and in common. Hence the question is in the form: “Which is the Supreme Deity?”

फल-शास्त्रेषु मोक्षे तावत् स्वरूपाविद्या-विशेष-वैशेषिक-गुणोच्छेद-परमात्म-साधर्म्य-तद्-गुण-संक्रान्ति-तच्-छायापत्त्य्-आनन्दादि-स्वरूपाविर्भाव-मात्र-तत्-कैङ्कर्याविर्भावादि-लक्षण-विप्रतिपत्ति-दर्शनात् सन्दिहानः परमम् उपेयं पृच्छति - किं वाप्य् एकं परायणम् इति । ‘दैवतम्’ ‘परायणम्’ इत्य्-आदि किम् अन्यद् अन्यद् उपदिश्यते, उत तत्तदवस्था-मात्र-भेदेनैकम् एवेति विवेक्तुं वापीति निपात-द्वयम् । एकम् इति पूर्ववत् । परम् - निर्दोष-निरतिशय-मङ्गल-स्वभावतयोत्कृष्टतमम् । अयनम् - प्राप्यम् । ऐहिकामुष्मिकेषु पुरुषाभिलषणीयेषु कः परम-पुरुषार्थो भवतो ऽभिमत इति । एवम् उपेयं द्विधा पृष्टम् ॥

The second question is: “Which is the supreme goal of attainment?” This question is propounded because there are conflicting opinions in sastras dealing with the ultimate benefit as to what is moksha (salvation) and what happens at that stage, such as whether (i) the atman perishes in moksha, or (ii) Nescience covering the atman is dispelled, or (iii) the qualities of the atman perish, leaving the atman alone to exist (Vaiseshika), or (iv) equality with the Paramatman is.attained, or (v) there is acquisition of the quality of the Paramatman, or (vi) the status of being a shadow of the Paramatman is attained, or (vii) the acquisition is only of the essential nature of bliss, etc., or (viii) a status of continuous service to the Lord is attained. In the original text, the words used in connection with the goal are “Kim va api ekam parayanam”. Here va is a syllable denoting alternatives, and api conveys a conjunctive sense. Therefore, it is to be understood from this that the questioner wants to know whether the Deity to be determined as the Supreme One is different from the goal to be reached or whether such Deity is itself the goal to be attained. Or again, it may be said that the questioner wants to know whether the benefit (Moksha) to be enjoyed is the same for all or different in each particular case. Goal (Param Ayanam): all-beneficent and free from imperfection, hence, the Highest. Therefore, the question is: “What is considered by you as the highest goal desired by a person out of the very many desires relating to this world or the next?” Thus is the twofold question about upeya, the goal.

अथोपायस् तत्तच्छास्त्रेषु कर्म-ज्ञान-भक्ति-योगानां विकल्प-समुच्चयाङ्गाङ्गि-भावादि-विवादात् संशयानेन प्रष्टव्यः । स च सिद्धस् साध्यस् सालम्बन-रूपश् च । सिद्धस् त्व् आराध्यमानतया फल-प्रदा देवता । तां च लघ्व्-अलघूपाय-साध्यतया द्वेधा विभज्य पृच्छति - स्तुवन्तः कम् इत्य् अर्धेन ।

स्तुवन्तः कं कम् अर्चन्तः प्राप्नुयुर् मानवाश् शुभम् ॥ 2 ॥

कं स्तुवन्तः - गुण-संकीर्तन-मात्रेणाराधयन्तः, कम् अर्चन्तः - उपासन-रूपया भक्त्या परमं पूजनं कुर्वन्तः । मानवाः - मनुष्यत्व-मात्र-परिकराः । शुभं - द्विविधम् अभ्युदय-निःश्रेयस-रूपम् । प्राप्नुयुः ॥

Then about the upaya. The question about the upaya (means) arises because there are disputes as to whether karma yoga, jnana yoga and bhakti yoga are alternative means or are to be adopted together or whether one or other among them is to be treated as the principal and the rest as subsidiaries. Again, the means are divided into three kinds; siddha, sadhya and salambana. The siddha upaya is one that is already existing, such as God, who, being worshipped, grants favours. This Deity may be worshipped in two ways - laghu (easy) or alaghu (difficult). Therefore the question is put in the said two ways by this half stanza: Praising whom or worshipping whom, will men attain the good? The question is about the deity worshipped, i. e., ‘praised and worshipped’. Praising: reciting in praise the several auspicious qualities of the Deity. Worshipping:- carrying out supreme worship by means of bhakti (devotion) in the form of meditation . Men:- those possessing the only qualification of being a human being (irrespective of caste, creed, etc.) The good: – This is of two kinds, relating to prosperity in this world or bliss in the next. (All this relates to the siddhopaya).

अथ साध्यो वाङ्-मनः-काय-निष्पाद्य-जप-ध्यानार्चन-प्रभृतिर् देवतावर्जनात्मको धर्मः । तत्र परमं पृच्छति - “को धर्मः” इति ।

को धर्मस् सर्व-धर्माणां भवतः परमो मतः ?

उक्त-लक्षणानां सर्व-धर्माणां मध्ये, परमः - निस्तुल्याधिकः, को भवतः, अभिमतः - सुनिश्चित्यापद्-धन-वत् स्वीकृतः ?

Next, the sadhyopaya, i e., the means to be adopted, with the help of speech, mind and body for gaining the grace of the Deity, such as repeating prayers, meditation, Worship with offerings of flowers, etc. Which of them is the best? This is the question propounded in the phrase, “Ko dharmah”, etc. What Dharma is considered by you as the best of Dharmas? Best:-with no equal or a superior. considered (Matah) (determined by you after full examination as the ultimate refuge and adopted by you) like wealth set apart for use in exigencies (apat-dhana).

अथ सालम्बनेषु स्तोत्र-मन्त्र-शुभाश्रय-गन्ध-पुष्पाद्य्-उपकरणेषु वाचिक-जपालम्बनं पृच्छति - “किं जपन्” इति ।

किं जपन् मुच्यते जन्तुर् जन्म-संसार-बन्धनात् ॥ 3 ॥

नियम-विशेषवन्-मन्त्राद्य्-आवर्तनं जपः ।

“जप्येनैव तु संसिध्येद् ब्राह्मणो नात्र संशयः । कुर्याद् अन्यन् न वा कुर्यान् मैत्रो ब्राह्मण उच्यते ॥” (मनु 2-87)

“द्रव्य-यज्ञाज् जपो यज्ञो विशिष्टो दशभिर् गुणैः ।” (मनु 2-85)

“यज्ञानां जप-यज्ञो ऽस्मि” (गीता 10-25)

इति जप-श्रैष्ठ्यान् मानस-कायिक-विषयौ न पृच्छ्येते । जन्तुः - जनन-धर्मा । जन्म-संसार-बन्धनात् - “जन्म” इति जरा-मरण-गर्भ-निरय-यातनादिस् संसारस्य कार्य-वर्गः प्रदर्श्यते । “संसार” इति चाविद्या-कर्म-वासना-रुचि-प्रकृति-सम्बन्ध-रूपः कारण-वर्गः । ताभ्यां बन्धनं - परम-पद-प्राप्ति-प्रतिबन्धः । तस्मान् मुच्यते । इदं च सर्व-फलोपलक्षणं जपादेस् सकल-फल-साधनत्वस्य वक्ष्यमाणत्वात् । तत्र ‘अशेषेण’ सर्वश इत्य् उपक्रमेण ‘लोके मानवाः शुभम्’ इत्य्-आदि-विशेषणैश् च कालाधिकार्य्-अङ्ग-फल-प्रकार-विशेषा अपि प्रकृष्टाः प्रष्टव्यतया सूचिताः ॥

Next, as to Salambana Upaya, the means depending on aids such as the things or articles used for worship like Mantras to be repeated, flowers, incense (as also auspicious ob- jects of meditation like the idol or the figure of God). Of these, the question relates to the oral basis of japam (the mantra to be recited) by the words, Kim japan. By reciting which Mantra is a man released from bonds of birth and Samsara? Japa is repetitive recitation of a mantra, accompanied by prescribed rites, etc. Manu (11.87) says: “A Brahmin can attain anything only by japa. There is no doubt about it. Whether he does anything else or not it does not matter. For a person doing japa is friendly to all (but a person performing a sacrifice has to do cruel acts, such, as killing a goat, horse, etc.). Hence, he is the real Brahmin.” Again, he says (11.85): “Japa-Yagna is ten times more effective than dravya Yajna, (sacrifice conducted with the help of articles.). In the Gita (X. 25) also, Sri Krishna says: “Of all Yajnas I am the japa-yajna.” Thus among the actions of three kinds done by the mind, speech and body, japa is superior and the question here is only about the japa which is to be done by word of mouth - not about others which are to be performed either by the mind or by the body. Man (jantu) : anyone who has the characteristic of being born. ( Man is born only for the worship of the Lord) . Bonds of birth and samsara:- By birth is denoted, old age, death, the womb and tortures in hell, etc. which, result from the life in this world. Samsara denotes ignorance, the latent impressions from the sins or merits of one’s actions, inclinations, desires and the contact with prakriti (matter): all these form the reasons or causes for the bondage (in the form of birth). Bonds (bandhana):- These are obstructions to the attainment of salvation. Released (Muchyate): Here the reference is only to moksha, the ultimate release: but from the trend of answers given, that the japa is the sadhana for all kinds of benefits. It must be taken that the question relates to all kinds of phalas (benefits). From the use of the words, loke (scripture), aseshena (in entirety), sarvasah (in full), and manavah (persons) it is clear that Yudhishthira has heard all things relating to dharmas, such as the seasons for performance, the qualification of the performer, the divisions and subsidiaries of actions and the benefits which are superior. So also he wants .all such information in respect of the dharma considered best by Bhishma.

साध्येषु जपालम्बन-प्रतिवचनम्

इमां षट्-प्रश्नीं प्रतिब्रुवाणो भीष्म उवाच । अत्र प्रायेण व्युत्क्रमेण प्रतिवचनं क्रमिकोपनिबन्धनं च प्रतिवचनं वक्ष्यते । तत्रोपाय-द्वारकत्वाद् उपेयस्य प्रथमं तं प्रतिविवक्षन्, आनन्तर्यात्, तत्रैवादरातिशयाच् च जपालम्बनं प्रतिवक्ति - “जगत्-प्रभुम्” इति ।

भीष्म उवाच -

जगत्-प्रभुं देव-देवमनन्तं पुरुषोत्तमम् । स्तुवन् नाम-सहस्रेण पुरुषः सततोत्थितः ॥ 4 ॥

जगतः - जङ्गमाजङ्गमस्य, प्रभुं - स्वामिनम् । यथा मनुष्येभ्यो देवा ऐश्वर्य-परिचर्याभ्यामधिकाः, एवमेतेषामपीति देव-देवम् । अनन्तम् - सर्वतो ऽनवच्छेद्य् अवैभवम् । पुरुषोत्तमम् - परमोदारम् । नाम-सहस्रेण - जपालम्बनी-कृतेन; स्तुवन् - स्तुवनिति लक्षण-हेत्वोर् इति हेतौ शतृ-प्रत्ययः (अष्टाध्यायी 3.2.126) । “सर्व-दुःखातिगो भवेत्” इत्य् अनेन सम्बन्धः । स्तवनं सर्व-दुःख-निवर्तकम् इत्य् अर्थः । क एवं स्यात् ? पुरुषः - चेतनः । कथम्भूतः? सततोत्थितः - निरन्तरम् उद्युञ्जानो भगवत्-स्तुति-चिन्ताद्य्-अविच्छेदस्य परम-प्रिय-हितत्वात् तद्विच्छेदस्य वैशसत्वाच् च ॥

These six questions are answered by Bhishma not in their order, but sometimes in inverse order and sometimes in direct order. Considering that Upaya (the means) is the more Important, as it is the basis for the upeya (the goal), and as the question relating to the upaya is the last, Bhishma starts his reply dealing with the means and the objects relating to japa. Bhishma said :- (4) A person who is ever and always engaged in praising with the (hymn of) Thousand Names the Lord of this universe, the God of gods and the Highest Person, with no limitation (with reference to time, place, etc.) - The Lord of the universe: - the Lord of the movables and immovables in the world. The God of gods.: - Just as the gods occupy a higher position than ordinary human beings who serve them, so also the Lord is higher than the gods in His glory, because the gods do Him service. Limitless :- whose glory is not curtailed or limited in any way. The Highest Person :- Whose gracious generosity is supreme. With the hymn of Thousand Names: - making it the oral basis of japa (recitative praise). Praising denotes that the praising is the cause (for freedom from grief). Who reaps this fruit ? Purusha - a knowing man. Ever engaged :- Continuous praises of and the thoughts of the Lord are very pleasing and beneficial to the devotee ; any break in such continuity causes him great pain.

श्रूयते हि (तै.आनं 7) -

“यदा ह्य् एवैष एतस्मिन्नदृश्ये ऽनात्म्ये ऽनिरुक्ते ऽनिलयने ऽभयं प्रतिष्ठां विन्दते । अथ सो ऽभयं गतो भवति । यदा ह्य् एवैष एतस्मिन्नुदरमन्तरं कुरुते । अथ तस्य भयं भवति”

इत्य् आदि । उपबृंह्यते च -

यन्मुहूर्तं क्षणं वा ऽपि वासुदेवो न चिन्त्यते । सा हानिस् तन्महच्छिद्रं सा भ्रान्तिस् सा च विक्रिया ॥ (गारुडे पूर्व. 222.22)

वरं हुतवह-ज्वाला-पञ्जरान्तर्-व्यवस्थितिः । न शौरि-चिन्ता-विमुख-जन-संवास-वैशसम् ॥

एकस्मिन्नप्य् अतिक्रान्ते मुहूर्ते ध्यान-वर्जिते । दस्युभिर् मुषितेनेव युक्तमाक्रन्दितुं भृशम् ॥

इति च । एवं साध्येषु जपस्यालम्बनमुक्तम् ।

Thus in the Taittiriya Upanishad (1.7): ‘“When for security (from fear of samsara) a devotee stands firm in the Lord, who is unseeable, bodiless, indescribable and needing no support, he obtains that security. But one who breaks away from the Lord (in his meditation) suffers from fears of samsara.” This is explained in the Smriti also thus: The fact that Vasudeva is absent in the mind (contemplation) of a person even for a Muhurta or a second is a big loss, gives wide room (for bad things), results in perverse thoughts and wicked actions.” Also: “Sitting in a cage made of the flames of fire is preferable to the torment suffered by associating with persons who have turned away from the thoughts of the Lord.” Again “Even if one moment is lost without thoughts of the Lord one should weep, as though he has been robbed (of wealth) by thieves.”

जपालम्बन-विषयस्यैव अर्च्यतमत्वावधारणम्

अर्चन-स्तवनयोर् एव परम-धर्मत्वेन विवक्षितत्वाद् धर्म-विषयं पञ्चमं प्रश्नम् उल्लङ्घ्य, प्रथमम् अर्चनीय-स्तोतव्य-विषयौ चतुर्थ-तृतीयौ प्रतिवदन्, अर्च्यतमं तावत् सार्चना-प्रकारम् आह - “तम् एव” इति “यजमान” इत्य् अन्तेन ॥

तम् एव चार्चयन् नित्यं भक्त्या पुरुषम् अव्ययम् । ध्यायन् स्तुवन् नमस्यंश् च यजमानस् तम् एव च ॥ 5 ॥

उक्त-जपालम्बन-विषय एवार्च्यतमो ऽपीत्य् अवधारयति - “तम् एव च” इति । यथाहुः -

तम् इमं सर्व-सम्पन्नम् आचार्यं पितरं गुरुम् । अर्च्यम् अर्चितुम् इच्छामः सर्वे सम्मन्तुम् अर्हथ ॥ (भारत सभा 38.21)

तस्मात् पूज्यतमं नान्यम् अहं मन्ये जनार्दनात् । (भारत सभा)

“ब्रह्माणं शिति-कण्ठं च याश् चान्या देवताः स्मृताः । प्रतिबुद्धा न सेवन्ते यस्मात् परिमितं फलम् ॥” (भा.मो.342.36)

इत्य् आदि; “अन्तवत् तु फलं तेषाम्” (गीता 7.23) इति च ॥

पुरुषम् - पुण्डरीकाक्षम् । अव्ययम् - सदानुभवे ऽप्य् अनुरूपाक्षयोत्तरोत्तर-गुण-संस्तवम् । अर्चयन् - तत्-परिचरण-रूपं भक्ति-योगम् उपाददानो ऽधिकारी । नित्यम् - “मच्-चित्ताः मद्-गत-प्राणाः” (गीता 10.9) इति प्रक्रिययान्यथा क्षणम् अपि स्थातुम् अशक्नुवन् । कथम् अर्चयन् ? भक्त्या - स्वामिनि दासस्यानुरागमयी स्थितिर् भक्तिः; तयेत्थम्-भूतः । पुनश् च कथम् ? ध्यायन् - मानसम् अविच्छिन्नामृत-धाराकारं निःशेष-संसार-ताप-त्रय-निर्वापण-भगवद्-गुण-चिन्तनं कुर्वन् । पुनश् च कथम् ? स्तुवन् - वाचिकं च तादृशं तद्-अनुभव-जन्य-हर्ष-प्रकर्ष-पुलकित-शरीरं बाष्प-गद्गद-कण्ठं तद्-गुण-संकीर्तनं समीहमानः । पुनश् च कथम् ? नमस्यन् - अत्यन्तं प्रह्वी-भवन् । भक्ति-पराधीनतया बाह्यान्तर-सकल-करणैर् निर्ममत्वावनम्रैर् आत्मीयैः शरीरेण वचसा च सह ‘सर्वं मदीयं त्वदीयं त्वम् एव गृहाणे’ति भगवत्-पाद-पद्मयोर् आत्मानम् अहंमान-मलीमसं समर्पयन्नित्य् अर्थः । पुनश् च कथम् ? यजमानः - देव-पूजनम् आचरन् । स्व-विषयी-कार-महोपकारानुरूप-प्रत्य्-उपकारादर्शन-भुवा सम्भ्रमेणाकृत्रिम-भक्त्य्-उपहृत-प्रयत-मनोहरार्घ्य-पुष्प-मधुपर्क-प्रभृत्य्-औपचारिक-सांस्पर्शिक-आभ्यवहारिक-रूप-भोगानुरूप-भोगानुपूर्व्या देव-समाराधनम् असाधारणम् अत्यन्तम् आदरेण कुर्वाण इत्य् अर्थः । एवं वृत्तस् ‘सर्व-दुःखातिगो भवेत्’ इति ॥

Thus has been described the object of japa, recitative praise. The fifth stranza furnishes the answer to the question as who is to be praised or worshipped. It will be noticed that the inverse sequence (the fifth query) the subject of dharma has to be treated here. But it is not so; the subject treated is about the person to be praised and the mode of worship (contained in the third and fourth questions). This is because the subject of worship and praise forms part of the supreme dharma and has to be expounded. (5) And (engaged) in worshipping always with bhakti the said Person, the Eternal, meditating upon Him, glorifying Him, saluting Him by prostrating before Him and adoring Him - Him only - The fifth stanza conveys the idea that the person who is the subject of japa is also the subject of worship. In the Mahabharata (Sabha Parvan) it is said at the time of according first honours to Sri Krishna : “We desire to offer our worship to Him who is full (of perfections) the great teacher, the first guru, eminently fit to be worshipped. Be pleased to agree, all of you here”. “There is no person other than He fit to be worshipped”. “Wise man do not offer worship to Brahma (the four faced Creator), Rudra and others mentioned as deities in the Smriti because the benefit derived from worshipping them is limited’. (Bharata-XII, 342.6); “The benefits derived from them are limited” (Gita, VII.23). Person (Purusha) :- the lotus-eyed (Narayana). Eternal ( Avyaya) denotes that, however much His qualities are enjoyed, more and more new qualities appropriate to Him spring up without end. Worshipping (Archayan) : performing bhakti yoga which is of the form of service to Him, Always (Nityam) denotes a person who cannot exist even for a moment without thoughts of Him like the devotees described in the Gita (X. 9) “whose minds are concentrated on Me and whose lives are dependent on Me”. How to worship ? with bhakti, i.e., with the affectionate consciousness that “He is my Master and I am His servant.” Again how? By meditating (dhyayan) : i.e., contemplating always on the virtuous quality of the Lord with a full mind so as to have a stream of thought like an unbroken stream of nectar and to put an end to the three fold suffering of samsara (pertaining to the Atma, pertaining to the gods and pertaining to the elements). How else again - Praising (Stuvan) : striving to recite by word of mouth the various qualities of the Lord, the body being thrilled with the bliss of enjoyments, the eyes streaming with tears of joy and the voice choked ‘on account of such tears’. How again? Prostrating (Namasyan) :- Bowing low, i.e., offering at the lotus feet of the Lord, himself, who is impure because of egotism, and with his body and organs and senses, inner and outer, bent low on account of bhakti and the feeling of “Not mine”, and uttering at the same time the prayer “All that is mine is Thine, Please take them.” How else again ? Sacrificing (Yajamana) :- One who does worship to God, i.e., one who performs with sincere devotion an incomparable, pure and pleasing worship by offering (Him) a series of objects of enjoyment of various kinds suitable to His enjoyment, such as arghya (a respectful oblation of water) flowers, madhuparka etc. (a mixture of milk, honey, sugar, curds and ghee) respectively called aupacharika (ceremonial), samsparsika (tactile) and abhyavaharika (edible) all gathered with pure bhakti, and enthusism and a feeling of restlessness that he (the devotee) is unable to show full gratitude for the great act of grace shown by the Lord by making the devotee His own.

अयम् एव भक्तियोगो मुक्ति-महापथस् त्रय्यन्तेषु चिन्त्यमानः प्रत्य् अभिज्ञायते । तथा हि — वर्णाश्रमधर्मैर् आराद् उपकारकैः शम-दमादिभिर् आत्मगुणैस् सन्निपत्योपकारकैश् च अङ्गजातैर् अभिनिष्पाद्यं वेदन-ध्यान-ध्रुवानुस्मृति-विवेकजादिपद-पर्यायगोचरान्तरप्रतीति-सन्ततिभिश् चित्त-वृत्तिभिर् अव्यवहितानवरतप्रवाहासकृदावृत्त-सादर-प्रत्यय-संस्कार-प्रचय-घटित-पटुतर-प्रत्यक्ष-शिरस्कं तत्तत्सदानन्द-पुरुषोपकोसलादिसंज्ञक-परविद्या-व्यवस्थित-गुणोपसंहार-मर्यादं ब्रह्मोपासनं भगवान् बादरायणस् “तम् एवम् विद्वान्” (पुरुषसूक्त), “ब्रह्मविद् आप्नोति परम्” (तै.आन.1) “यज्ञेन दानेन तपसा ऽनाशकेन” (बृ.4.4.22), “शान्तो दान्तः” (बृ.4.4.23) इत्यादि त्रय्यन्तवचनानि “सर्वापेक्षा च यज्ञादिश्रुतेर् अश्ववत्” (ब्र.सू.3.4.26) “शम-दमाद्युपेतः स्यात्”, (ब्र.सू.3.4.27) “आवृत्तिर् असकृद् उपदेशात्” (ब्र.सू.4.1.1) इति एवम्प्रकारब्रह्मसूत्रन्यायैर् मथित्वा मोक्ष-साधनं निरणैषीत् । वाक्यकारश् च “वेदनम् उपासनं स्यात् तद्विषये श्रवणात्” (वाक्यकार) इति ॥ इदम् एव उपासनं विपक्त्रिमं भक्तिर् इत्य् उच्यते, नान्यत् । कुतः ? संयोग-रूप-चोदनाख्या-विशेषात् ॥

It is this bhakti yoga which is thought of in the Vedas and which is said to be the royal road to salvation. Because, the venerable Badarayana, after examining the Vedanta texts like “Knowing Him (Brahman) thus” ; “The Brahman knower attains the Highest,’ ; “With the help of sacrifices, charity, penance and fasting (the devotee desires to see God)” and also “A person restraining the inner and outer senses sees the thus: - “Bhakti requires as ingredients all things like sacrifice, etc., as in the case of a horse (which can be used only with a saddle etc)” ; “(Not only karma) but the devotee must also cultivate restraint of inner and outer senses” ; and ‘He must repeat often and often the practice of contemplation”. Thus, he shows that bhakti is the best means for attaining moksha. For this bhakti is worship and meditation induced and fostered indirectly by the varnasrama duties and directly by peace of mind and restraint of senses, which are synonymous with ideas expressed in the words, vedana (knowing) dhyana (meditation), dhruva-smriti (unceasing remembrance, with special qualities pertaining to Bhagavan mentioned in the Sat, Ananda, Purusha, Upakosala and other Vidyas. For its climax, it has the direct clear vision (of God), which is attained by the strong impressions on the mind made by pleasant and often repeated thoughts, flowing in a constant stream, uninterrupted by any distractions by outer objects or things. The Vakyakara also says that vedana (knowing) is nothing but contemplation, for it is said: “It is this upasana which, when duly perfected, is bhakti. Why? Because it has the names of (1) samyoga, (association with fruit) (2) rupa, (form) and (3) chodana (injunction). (1) Samyoga :- This denotes that bhakti, like upasana, leads to moksha. It is said: “His form does not appear within the range of physical vision, no one has seen Him with the physical eyes. He is perceived by the mind through bhakti and steadfastness. Those who know Him thus become immortal.” (Kath. Up II.6.9) Here “hrit” means bhakti. This is clear by the use in other sruti texts and in Smritis. In fact the Mahabharata, beginning with the words, “His form does not appear within the range of physical vision”, goes on to say: ’ One who has his soul filled with devotion (bhakti) and steadfastness (dhriti) gets a vision of the Intelligent Self (i.e. the Brahman). It is to be noted here that the word bhakti is used in the place of hrit. In the Gita also bhakti is said to be the means to attain mokhsa : “That Supreme Person, O Partha, can be attained by bhakti undistracted” (III. 22); and “It is possible (to see Me) only by undistracted Bhakti) (XI. 54), The Angirasa Smriti says: “By uninterrupted bhakli salvation is obtained” Again. In the Vishnu Dharma also :- “Unadulterated bhaki towards the Supreme Soul, Govinda, leads men to mukti, Do not feel any doubt about it”. From the Ramayana: “Those who are immensely devoted to Thee, the Ancient One and the Highest Being, obtain all their desires in this and the other world. The devotees never fail in attaining their objectives.” Again, the Vamana Purana declares: “Those, who are devoted to Vishnu and those whom Vishnu loves, intensely, perceive Him as the only goal and are not subject to further births”. (Thus samyoga has been explained).

ज्ञाप्यते हि उपासनस्येव भक्तेर् अपि मोक्ष-लक्षणेन फलेन संयोगः । यथा — “न सन्दृशे तिष्ठति रूपम् अस्य न चक्षुषा पश्यति कश्चनैनम् । हृदा मनीषा मनसा ऽभिक्लृप्तो य एनं विदुः अमृतास् ते भवन्ति ॥” (तै.ना. 3) इति । हृद् इति भक्तिः । श्रुत्य् अन्तरेण स्मृतिभिश् च “न सन्दृशे तिष्ठति” (भारत. मो.) इत्य् उपक्रम्य, भक्त्या च धृत्या च समाहितात्मा (गीता 8.22)

ज्ञान-स्वरूपं परिपश्यतीह इति ‘हृत्’शब्दस्थाने ‘भक्ति’पद-प्रयोगात् । यथा च — “पुरुषस् स परः पार्थ ! भक्त्या लभ्यस् त्व् अनन्यया”, (गीता 11.54), “भक्त्या त्व् अनन्यया शक्यः” (गीता. 18.55), “भक्त्या माम् अभिजानाति” (आङ्गिरस-स्मृति), “भक्त्याविच्छिन्नया मुक्तिः” इत्य् आङ्गिरसस्मृतौ ।

वैष्णवे धर्मे —

परमात्मनि गोविन्दे भक्तिर् अव्यभिचारिणी । प्रयच्छति नृणां मुक्तिं मा ते ऽभूद् अत्र संशयः ॥” (रा.यु.120.30)

ये त्वां देवं ध्रुवं भक्ताः पुराणं पुरुषोत्तमम् । प्राप्नुवन्ति सदा कामान् इह लोके परत्र च ॥ अमोघास् ते भविष्यन्ति भक्तिमन्तश् च ये नराः ॥

इति श्रीमति रामायणे । श्री-वामने च —

येषां विष्णुः प्रियो नित्यं ये विष्णोस् सततं प्रियाः । न ते पुनः सम्भवन्ति तद्भक्तास् तत्परायणाः ॥” (वामन)

इति ।

रूपं चोभयत्र पुण्डरीकाक्षं ब्रह्मैव । चोदना च “उपास्स्व भजस्व” इति । उपास्तिभजती हि सेवा-विशेष-विषयौ । अत एव नैघण्टुकाः “सेवा भक्तिर् उपास्तिर्” इति ॥ (नैघण्टुकाः)

(2) Next as to rupa. The form is described as “The Lotus-eyed Brahman in both the places where bhakti and upasana are mentioned. (3) Next chodana (injunction or mandate). ln some places, the word upaasva (meditate) is used as a word of injunction, and in other places, the word bhajasva (practise devotion), both denote the same thing, i.e., a kind of service. Indeed in the dictionary (nighantu), service, bhakti and upasti are treated as synonyms.

लैङ्ग-मार्कण्डयोः —

भज इत्य् एष धातुर् वै सेवायां परिकीर्तितः । तस्मात् सेवा बुधैः प्रोक्ता भक्ति-शब्देन भूयसी ॥” (लैङ्ग 2-9-19)

इति । उपास्यस्य भगवतो निरवद्य-महागुणत्वान् निस्सीम-प्रीतिरूपं, निर्व्याज-स्वाम्याद् दास्यैक-रुचिगर्भं चेदम् एवोपासनं विविच्यत इति भक्तित्व-व्यपदेशः ।

एवंविधं प्रियत्वम् आश्रित्य हि —

प्रियो हि ज्ञानिनो ऽत्यर्थम्” (गीता 7-17), “भजतां प्रीतिपूर्वकम्” (गीता 10-10), “तुष्यन्ति च रमन्ति च” (गीता 10-9), “नाथ ! योनि-सहस्रेषु” (वि.पु.1-20-18), “या प्रीतिर् अविवेकानाम्” (वि.पु.1-20-19) इति श्लोकद्वयम्, “तत्स्मृत्याह्लादसंस्थितः” (वि.पु.1-17-30), “तन्नामस्मरणोद्भूतपुलको दितिपुङ्गवः” इति ।

श्री-विष्णु-तत्त्वे —

सेवा भक्तिः समाख्याता ज्ञानवासनया कृता । उत्पन्नायां ततस् तस्यां स्नेहभावः स्वयं भवेत् ॥” (विष्णुतत्त्वं)

इति ।

परमात्मनि यो रक्तो विरक्तो ऽपरमात्मनि । सर्वैषणा-विनिर्मुक्तः स भैक्षं भोक्तुम् अर्हति ॥” (बार्ह.स्मृ)

इति ।

“स नो देवः शुभया स्मृत्या संयुनक्तु” इत्याद्य् उपासन-विधिषु वचनानि प्रवृत्तानि ॥(तै. ना. 6.10.19)

दास्यैकरुचि-गर्भज्ञापकानि च “माम् अनुस्मरन्” (गीता 8.13), “पार्थानुचिन्तयन्” (गीता 8.8), “कृष्णानुस्मरणं परम्” इत्यादीनि । (वि.पु.2.6.39)

‘अनुः’ इत्य् अयं निहीनार्थो हि ज्ञाप्यते तज्ज्ञैः । निहीनत्वं चास्य स्वाभाविकं दास्यम्, तदनुसन्धानगर्भम् उपासनम् अनुस्मरणम् । भक्तेश् च कीर्तनादि शरीरत्वं “सततं कीर्तयन्तः” (गीता 9.14), “मन्मना भव” (गीता 9.34) इत्यादौ व्यक्तम् । अस्या एव सकल-शास्त्रार्थ-सारत्वेन परम-गुह्यतमत्वं च । “इदं तु ते गुह्यतमम्” (गीता 9.1), “यज् ज्ञात्वा नेह भूयो ऽन्यत्” (गीता 7.2) “सर्वगुह्यतमं भूयः” (गीता 18.64), इत्यादौ दर्शितम् । अलं प्रसज्य ॥

(5) Both in the Linga and Markandeya Puranas it is said : “The root bhaj is explained in the sense of seva (service). Hence, the wise use the word bhakti to mean great service:‘Therefore, the idea underlying the use of the word upasana to mean bhakti is analysed thus :- It is of the form of limitless and devotion towards the worshipped God on account of His faultless qualities. And it contains in itself the sense of belonging to Him. It is this intense devotion that is referred to by the Lord in the Gita: : “I am the closest and most beloved to thejnanin”. (VII 17) ; With love towards those who are devoted (to Me) .(X, I) ; and “‘They feel glad when they talk about Me and feel happy when they hear about Me” (X. 9). In the Vishnu Purana, again, occur the two passages : “However many thousands my births be may I be devoted to Thee” (1-20-18) ; and also ‘My love to Thee is as great as the love for earthly enjoyment is to fools” (1-20-1 ). It is also said: ..Being Immersed in the bliss of remembering Him”. There is the further passage: " Thrilled by the remembrance of His Name was the Daitya Chief (Prahlada). In the Vishnu Tattva, it is said: Service done with true knowledge (that Bhagavan is the Master, and the Atma is His servant) is bhakti. When such service is being performed, love and affection do naturaily spring up,” Says the Barhaspatya Smriti: “Whosoever is devoted to God and turns away from attachment to other things and has also renounced all desire (such as love of children, wealth and the world), he is fit to eat by begging (i.e. fit to become a sannyasin)”. The Taittitiya sruti contains the invocation.: Let this God make us united with auspicious meditation’. Thus are all the sayings about the injunction to do upasana. (4) The word Anusmarana (repeated recollection) used in several places denotes that thought becoms bhakti, The prefix anu shows not merely continuity, but also humility, that is, the knowledge that the devotee is the servant of the Lord. Hence, thought along with the consciousness of this relationship is bhakti. In the Gita occur the words: Remembering (anusmarana) Me continuously" (VII 13) and .‘Thinking of (anuchintayan)" (VIII.8). Elsewhere it is stated: .‘Repeated recollection of Krishna (anusmaranam) is supreme", Recita- tion of His Holy Names (Kirtana) and prostration are included in bhakti. For example, the Gita says: “The devotees perform worship by recitation and prostration” (IX. 14) : as also “Keep Me in your mind (While doing all actions)” (IX, 34). This bhakti is called the Great Secret because it constitutes the essence of the purport of all the sastras, The Gita refers to it thus: “To you, this most hidden secret, I am going to reveal”, (IX, I); “Having known it, there is nothing else to know’. (VII.2); and again, “This most hidden of all secrets” (XVIII. 64) More than enough has been said. On this subject, This will do.

उपाय-शून्यानां ध्यानादि-लघूपाय-प्रदर्शनम्

हन्त ! इयं भक्तिः “बहूनां जन्मनाम् अन्ते ज्ञानवान् मां प्रपद्यते” (गीता 7.19), “जन्मान्तर-सहस्रेषु” (लघ्वत्रि-स्मृति) इत्यादि-प्रकारेण बहुतरजन्मार्जित-सुकृतपरिपक्व-कषायाणां दीर्घकाल-नैरन्तर्य-सेविता दृढभूमिर् भवतीति, शास्त्रीय-सर्वोपाय-दरिद्राणां प्राणिनां का गतिर् इति भयम् अपनेतुं लघूपायं दर्शयन् “स्तुवन्तः कम्” इति तृतीयं प्रश्नं प्रतिवक्ति “तम् एव” इत्यादि “सर्वभूतभवोद्भवम्” इत्य् अन्तेन ॥

(6) & (7) (And engaged in) praising Him, the Beginning- less and the Endless, the all pervading, the Ruler of all the worlds, the Supervisor of all the worlds (Universal Witness), the One to be known from the Vedas, the knower of all dharmas; the One who engages Himself in enhancing the fame of the worlds Master of the worlds, the Great Person and the Cause of existenc of all beings - such a person (worshipper) tides over all the sorrows in the world. The words “tam eva cha” at the end of the fifth stanza is to be taken along with the next stanza. (Now the further commentary is about the 6th and 7th stanzas). SHOWING AN EASY WAY FOR THOSE WHO ARE NOT WELL-EQUIPPED. Then an observation is made as to the difficult nature of bhakti. This bhakti is grounded firm only on long continuous practice, and that too only after getting rid of all obstructions. This stage is gained only by those whose sins are cleared off by merits gained by performance of good and virtuous acts and conduct through births. It is said (in the Gita and Vishnu Dharma respectively) : " At the end of many births. one becomes a Jnanin (Wise man) and attains Me.” (VII, 19), and in the course of thousands of different births" (69). Then what about persons who are unable to perform all the means enjoined by the sastras? In order to dispel such fears, Bhishma points out an easy way in stanzas 6 and 7 by answering the third question, “Praising whom.”

अस्यैव सर्वतो-मुखं स्तुति-योग्यत्वम् अभिप्रयंस् तद्-अपेक्षया आपेक्षिक-क्षुद्र-देवतान्तरादि-व्यावर्तकैर् अनादि-निधनत्वादिभिर् दशभिर् विशिनष्टि —

अनादि-निधनं विष्णुं सर्व-लोक-महेश्वरम् । लोकाध्यक्षं स्तुवन् नित्यं सर्व-दुःखातिगो भवेत् ॥ ६ ॥

ब्रह्मण्यं सर्व-धर्म-ज्ञं लोकानां कीर्ति-वर्धनम् । लोक-नाथं महद्-भूतं सर्व-भूत-भवोद्भवम् ॥ ७ ॥

अनादि-निधनम् — तस्माद् अकालोपाधिकम् उपकारिणम् । विष्णुम् — अदेशोपाधिकम् । सर्व-लोक-महेश्वरम् — स्तोतृ-मनोरथ-पूरण-पर्याप्त-महाविभूतिकम् । लोकाध्यक्षम् — तद्-उचित-निरुपाधिकानु-सन्धानम् । ब्रह्मण्यम् — ब्रह्मणो ऽनन्त-शाखाय वेदाय प्रतिपाद्यतया हितम् । अत एवोद्घाटित-स्तुति-विषयम् ।

सर्व-धर्मज्ञम् — अत एव स्व-स्तुति-परम-धर्मज्ञम् ।

लोकानां कीर्ति-वर्धनम् — सर्व-लोकाश्रयिणां स्तोतृ-प्रभृतीनाम् आत्मन इव “यं स्तुवन् स्तव्यताम् एति” (वि.ध.75.76) इति प्रकारेण अशेष-लोक-वेद-प्रशस्य-कीर्ति-कारणम् । लोक-नाथम् — लोकानां स्वामिनम्; अतः स्तुत्यादि-सर्व-परिचरणार्हम् । महद्-भूतम् — ऐश्वरेण परम-महत्त्वेन स्वरूपानुबन्धिना युक्तम् ; अतो ऽक्लेशेन स्तोत्र-मात्रेण स्वाराध्यम् । महान्तो हि स्वानुग्रह-संवाद-सूचन-मात्रेण हृष्टाः, न बहु वाञ्छन्ति । यथोद्योगे —

अन्यत् पूर्णाद् अपाङ्कुम्भाद् अन्यत् पादावनेजनात् । अन्यत् कुशल-सम्प्रश्नान् न चेच्छति जनार्दनः ॥" (भारत.उद्योग 89.13) इति ।

सर्व-भूत-भवोद्भवम् — असद्-व्यावृत्तानां सत्ता-हेतुम् । एवं भूतं स्तुवन् — परिपूर्ण-भक्ति-योगासम्भवे ऽपि यथा तथा वा ऽपि गुण-सङ्कीर्तनं कुर्वन् । सर्व-दुःखातिगो भवेत् — ताप-त्रय-दव-दहनम् अतीत्य निरतिशयानन्द-शीतल-ह्रदं भगवन्तं गच्छेत् ॥

अस्य च युक्तं लघुतर-स्तुति-मात्र-विषयत्वम् — “ध्यायन् स्तुवन् नमस्यन्” इत्य्-अनन्तरोक्त-ध्यानादि-सहचर-गुरुतर-स्तवन-वैलक्षण्य-प्रतीतेः, अन्यथा पुनर्-उक्ति-प्रसङ्गात्, “स्तुवन्तः कम्” इति स्वतन्त्र-प्रश्नान्तर-प्रयुक्तत्वाद् अनेक-शाखान्तर-सङ्गतत्वाच् च अवगम्यते ॥

To reach that Vishnu, who is the object of bhakti and who is alone fit to be praised and worshipped in every way, Bhishma enumerates His qualities by ten attributes, which begin with “the beginningless and endless” and which distinguish Him from all other minor gods. The beginnlngless and the endless :- The lord is ever ready to help; He is not limited by time. Vishnu: - Not limited by space; all pervasive. Great Ruler of all the worlds: He is possessed of mighty powers adequate to fulfil all the wishes of His devotees. Supervisor of the worlds; This quality is natural to Him. He never forgets, but remembers (to fulfil the wishes of His devotees). To be known from the Vedas (Brahmanyam) : All the Vedas In their branches extol Him, and so it is easy to know Him and praise Him. Knower of all dharmas: Just as He appreciates bhakti (taught by the sastras), He appreciates equally stava (praise). Enhancing the fame of the world: “By praising Him the praiser becomes himself praise- worthy,” says the Vishnu Dharma. Hence in respect of all persons in all the worlds, who praise Him, He makes them also objects of praise by others. Master of the worlds:- Hence, He deserves all praise and service. In His essential nature He is endowed with supreme - greatness indicative of sovereignty. Great person (Mahatbhutam) : Possessed of supreme wealth which is natural to him. So He is worshipped easily. The great are easily pleased with those who show by some act of theirs that they are desirous of obtaining favours from them. They do not want anything more. In the Udyoga parvan (of the Mahabharata), it is said: “The Lord does not expect anything other than a jar of water (offered by way of respect), or washing the feet or kind enquiries about welfare”. The case of all beings and their existence :- He is the cause of existence and life to those who are not atheists. Hence, He surely shows His grace to them. Praising (Stuvan): Praise in some way or other of His qualities will do; it need not be the same as or as perfect as bhakti-yoga. Tides over all sorrows: The devotee reaches the cool lake of unsurpassed bliss which is the Lord, after crossing the forest- fire of the threefold torments of samsara, In this context, it is proper that the word stuvan in stanza 6 should be interpreted to denote a very easy way of pleasing Him, The word stuvan, used earlier in the previous stanza, as it is combined with dhyayan, denotes a more difficult means of attaining Him (because dhyana etc., are not easy of performance). If not so understood, there will result the fault of repetition. Besides, among the questions propounded there is a separate question “stuvantah kam” (Praising whom). Hence this answer, contained in stanzas 6 and 7, must be taken to answer that distinct question separately. Again there is the fact that other sastras also support this view.

स्मरण-कीर्तन-प्रणामादिभ्यः परिचरणोत्कर्षः

“को धर्मः” इति पञ्चमं प्रश्नं परिहरत्य् एष मे इति ।

एष मे सर्वधर्माणां धर्मो ऽधिकतमो मतः । यद् भक्त्या पुण्डरीकाक्षं स्तवैर् अर्चेन् नरस् सदा ॥ ८ ॥

एषः — अनन्तरोक्तो भगवदर्चन-स्तवनादिरूपो यथाधिकारं गुरु-लघु-भावेन व्यवस्थितः । सर्वधर्माणां मध्ये ऽधिकतमो मतः । धर्मा ह्य् ऐहिकाः पशु-पुत्राद्यर्था आमुष्मिकास् स्वर्गाद्यर्था असङ्गैर् भगवदाराधन-बोधानुष्ठितेष्टापूर्त-परिकर्मित-तत्त्वज्ञान-समाधि-शरीरो मोक्षार्थः, सानुराग-भगवत्स्मरण-कीर्तन-प्रणामादिस् तदसाधारण-परिचरणात्मा चेति चतुर्विधाः । तत्राधिकतम इति तमपा त्रिभ्यश् चतुर्थम् उत्कर्षयति । तद् उपपादयति — यद् भक्त्येति । यस्माद् भक्त्यादि-गुणवांस् तस्माद् अधिकतम इति । भक्त्येत्य् अनुष्ठान-समये ऽपि प्रीति-गर्भत्वेन सुखोपादानत्वपरम् । गीतं हि “सुसुखं कर्तुम्” इति ।

युक्तं चैतत् प्रियतम-पति-स्मरणं प्रियङ्करम् इति । अनेनास्वामिषु देवतान्तरेषु कषायपानवद् विरसत्वे ऽपि हित-बुद्ध्यानुष्ठीयमानेभ्यो व्यावृत्तिः क्रियते । पुण्डरीकाक्षम् इति विषयाभिरूप्येन विकृत-भयङ्करतत्त्वान्तर-भजनेभ्यो व्यावृत्तिः । स्तवैर् इति वाङ्मात्र-साध्यत्वेन विश्वजिच्चान्द्रायणादिभ्यो व्ययायासबहुलेभ्यो व्यावृत्तिः ॥

The Supreme Dharma ; Now, Bhishma proceeds to answer the 5th question. (8) This worship of the Lotus-eyed at all times by praises by a person with devotion is hence regarded by me as the greatest of all dharmas. This - what has been explained earlier as the difficult path and the easy according to the qualification of those resorting to them, i.e., worship (archana) and hymnal praises (stava). Of all dharmas, etc: Dharmas are divided into four classes (I) Dharma performed for material benefits, such as increase of wealth (literally of cattle) and for the begetting of children. (ii) Dharma performed for obtaining celestial pleasures, such as Svarga (the world of the gods) (iii) Dharma for the attainment of moksha, which starts with the performance, by persons with no attachment and with the sole consciousness of worshipping Him, of sacrifices, the building of temples. etc., and which finds its completion in knowledge of the Truth. (iv) Services done for His benefit only such as thinking of Him with love and affection, praising Him and bowing before Him. The fourth is the best of all as indicated by the superlative suffix ’tama’. With Devotion: Worship with love is the best. Anything done with love is done easily and with no effort. It has been sung in the Gita: “(lt) is very easy to do” (IX-2). For, to remember a loving husband is always a pleasant thing to do. This is different from the acts of worship of other gods who are not our true Lord, - a worship which is undertaken reluctantly like the drinking of a bitter medicinal decoction, with a view to obtain Some benefit. The Lotus-eyed : This describes the fascinating beauty of the object of worship - as distinguished from other objects which are worshipped by some and which are ugly and terrible to look at. By Praises :- Praising is easy, because only speech is necessary unlik.e sacrifices such as the visvajit or penances like the chandrayana which involve expenditure and much personal exertion.

तथा हि भगवान् व्यासः —

आर्ता विषण्णाः शिथिलाश् च भीताः घोरेषु च व्याधिषु वर्तमानाः । सङ्कीर्त्य नारायण-शब्द-मात्रं विमुक्त-दुःखाः सुखिनो भवन्ति ॥

इति । श्री-विष्णु-पुराणे — “अवशेनापि यन्नाम्नि” इत्यादि । (वि.पु.6.8.19) ।

वैष्णवे धर्मे —

अज्ञानतो ज्ञानतो वा वासुदेवस्य कीर्तनात् । तत्सर्वं विलयं याति तोयस्थं लवणं यथा ॥ (वि.ध.)

शमायालं जलं वह्नेस् तमसो भास्करोदयः । शान्तिः कलेर् अघौघस्य नामसङ्कीर्तनं हरेः ॥" (वि.ध. 66.74)

“यन् नाम-सङ्कीर्तनतो विमुच्यते” (वि.ध. 43.12), “यन् नाम-सङ्कीर्तनतो महाभयाद् विमोक्षम् आप्नोति” (वि.ध. 43.25),

सकृद् उच्चरितं येन हरिर् इत्य् अक्षरद्वयम् । बद्धः परिकरस् तेन मोक्षाय गमनं प्रति ॥" (वि.ध. 70.83),

यस्य नाम्नि स्मृते मर्त्यः समुत्क्रान्तेर् अनन्तरम् । प्राप्नोति वैष्णवं स्थानं पुनरावृत्ति-वर्जितम् ॥" (वि.ध. 43.12),

अच्युतानन्त गोविन्द-नामोच्चारण-भेषजात् । नश्यन्ति सकला रोगाः सत्यं सत्यं वदाम्य् अहम् ॥" (वि.ध. 43.25) इत्यादि ।

अन्यत्र च “सङ्कीर्तयेज् जगन्नाथं वेदं वा ऽपि समीरयेत्” इति च । वैष्णवे सूक्ते — “आस्य जानन्तो नाम चिद् विविक्तन”, “ध्रुवासो अस्य कीरयो जनासः ।” अस्य कीरयः — कीर्तयितारः, ध्रुवासः — अपुनरावर्तिनो भवन्ति । अर्चेद् इत्य् अस्य धर्मस्य पुरुष-विशेष-समाराधन-रूपताम् अनतिपरोक्षां हि सूचयति । गीतं च “प्रत्यक्षावगमम्” इति । न ह्य् अस्य तपस्तीर्थादिवत् पुरुषप्रीणनत्वं शास्त्रास्तिक्यैक-साध्यम् ॥

So the venerable Vyasa says: “Those distressed, afflicted or enfeebled and those under fear or suffering from terrible diseases - all these, by mere uttering of the word ‘Narayana’’ are relieved of grief and become happy.” In the Vishnu Purana, it is said: ‘‘If one utters the Name even unconsciously …" So also in the Vishnu Dharma: “Consciously or unconsciously if a man utters the (holy) Name of Vasudeva, all that (i.e., every sin commited wittingly or unwittingly) becomes dissolved like salt in water”. Again, in the same work: “Water is sufficient to put out fire; sunrise dispels darkness; (so also) recitation of the Name of Hari extinguishes a multitude of sins of kaliyuga.” So also the passages (in the same work): “By recitation of His Name, a person is saved”; “By recitation of His Name, a person is released from great fear” ; “One who utters once the two syllables of the name of ‘Hari’ has (thereby) packed his luggage to go to moksha” : “A person who remember His Name, attains after his death the highest world of Vishnu, hence there is no return to this world” ; “This utterance of the names, ‘Achyuta’. ‘Ananta’ and ‘Govinda’, acts as an effective medicine to cure all diseases, This is true, this is true, I say”. Elsewhere also: “Utter the name of Jagannatha or recite the Vedas. (They are equally efficacious),” In the Vishnu Sukta: “Those, who understand the holy Names as being the most distinguished and utter them, become fixed (in Vaikunta), without return to this world”. Worship: This indicates that this dharma is of the form of serving a particular Supreme Being and that it is not very much beyond direct experience. In the Gita (IX. 2), it is said: penance and pilgrimage are pleasing to God is known only from faith in sastras (land is not directly seen); but, in the case of the stotra (or praise) we see from direct experience that it ought to be pleasing.

नरेति प्रायेण सर्वचेतनानां यथासम्भवमधिकारं सूचयति । एकवचनं च महायागादि-बहुसहकारि-नैरपेक्ष्यपरम् । निन्द्य-गुणवृत्त-जन्मनाम् अपि भक्त्य् अभिरुचि-मात्र-महा-गुणेनाकुतोभयं भजनीयो हि भगवान् ॥

अथ क्षिप्रम् एव भागीरथी-प्रवाहेणेव निर्णिक्त-कल्मषरुचिः परम-धार्मिको भवतीति गीयते ।

गुण-विषये तावत् “समो ऽहं सर्वभूतेषु”; वृत्त-विषयेषु च (गीता 9.29) “अपि चेत् सुदुराचारः”; जन्मविषये ऽपि (गीता 9.30) “मां हि पार्थ ! व्यपाश्रित्य ये ऽपि स्युः पापयोनयः” इत्य् आदि । (गीता 9.32) । न चैतावता दुराचारादेर् धर्मत्वम् । “नाविरतो दुश्चरितान् नाशान्तो नासमाहितः” (कठ 12.23) “अप्राप्यः केशवो राजन् ! इन्द्रियैर् अजितैर् नृणाम्” इत्य् एवंप्रकार-वचनेभ्यस् तस्य भगवद् अनिष्टत्वेनाधर्मत्वावगमात् । अत एवानन्तरम् आह “क्षिप्रं भवति धर्मात्मा” इति (गीता 9.31) । सर्वाश्रमिणाम् अनाश्रमिणश् च विधुरादेः “शम-दमाद्य् उपेतः स्यात्” (ब्र.सू.3-4-27) “अन्तरा चापि तु तद् दृष्टेः” (ब्र.सू.3.4.36) इत्य् आदीनि ब्रह्म-सूत्राण्य् अधिकारं निरणैषत ॥

युक्तश् चैष सर्वावस्थेनापि पुरुषेण मातुर् इव पुत्रेण परम-वत्सलस्य सर्वबन्धोर् निसर्ग-सुहृदश् च भगवतो नामग्रहणादाव् अप्रतिषेधः । दृष्टश् च गजेन्द्र-गृध्रराज-वायस-रावणावरज-कोशल-नागर-जानपद-वल्लवी-मालाकार-प्रमुखेषु ॥

Person: This kind of worship by praise is open to almost all sentient beings in accordance with their equipment. The use of the singular number is significant, as praising (can be done) by any person by himself without seeking the help of others, and therefore it is unlike the great sacrifices which require the assistance of a number of persons. Even a person of bad character or conduct or of lowly birth may, without fear, approach God, solely by reason of the great virtue of a taste for devotion. Very soon, thereafter, he becomes purified of all taste for sin as if by a bath in the Ganges, and becomes an extremely virtuous man. So it is said in the Gita. Speaking of character, the Lord said: “I am equally well disposed to all beings” (IX. 29). About conduct, the Lord said : “Even if he is a man of very bad conduct”(IX. 30). And about birth, He said: “Even persons born from sinful wombs, they will resort to Me, O Partha” (IX. 32). What does the above mean? Does it mean that even bad conduct is recognised as dharma? No; bad conduct is condemned everywhere. For instance: “A person who does not keep away from bad conduct, or one with senses uncontrolled or one with no peace of mind cannot (attain the Atman by knowledge)” (Kath. Up. I.II..23). Again, “O King! Kesava is not to be obtained by those who have not conquered their senses”. By these and other sayings, bad conduct is condemned as not being liked by the Lord: hence, it is adharma (sinful). (Even with reference to the passage quoted above from the Gita), this point is made clear by the words immedi ately following: “He at once becomes a man of virtuous conduct.” (IX. 31) Again, bhakti is open to all, whether the person is in one or other asramas or is in no asrama at all (like a widower or snataka - a person who has completed his studies as a brahma charin and has not yet married and become a grithasha). So the Brahma sutras determine in the following and other aphorisms: “He (the householder) must have control of the senses and the mind’ , (III. 4. 27); and ( “Knowledge of God can be attained) in the case of those outside (the asramas), as this is observed.’. (III.4.36). This is but proper. There is no prohibition of the recitation of the holy Names by any person whatever his position may be as in the case of a son with reference to his mother. For God is loving like a mother. He is the kinsman of all and a natural friend. See, for example, Gajendra, Jatayus, the crow (the son of Indra), Vibhishana (brother of Ravana), the people of Kosala, the gopikas and the garland maker. (maalaakaara).

अपशूद्राधिकरणे (ब्र.सू. 1.3.9) तु अत्रैवर्णिकानाम् अनग्नि-विद्यत्वाद् अग्नि-विद्याङ्गेषु गुरूपसदनाद्य्-औपनिषद-संस्काराभावेन वेदान्त-वेद्य-पर-विद्योपार्जने चानुपायत्वाद् अनधिकारो राद्धान्तितः ।(तदीया भगवत्-समाश्रयणाधिकार-व्यवस्था । अत्रैवर्णिकानां समुद्रिक्त-सत्त्वतया मुमुक्षूणाम् अविप्रतिपत्तिः । श्रवण-मननाद्य्-औपनिषद-ब्रह्म-विद्या-महा-पथे न प्रसिद्धो ऽधिकारः । तेष्व् एव रजस्-तमस्-संभेद-सितासित-सत्त्वतया फल-कामतया विप्रलब्धानां तादृशो यथा-योगम् । उपासनेषु स्त्री-शूद्र-तिरश्चां च प्राचीन-भव-परंपरा-प्रचित-संस्कार-पटिम्ना सुप्त-प्रबुद्ध-न्यायेन प्रत्य्-उत्पन्न-ज्ञानानां विदुर-धर्म-व्याध-प्रभृतीनां प्रारब्ध-कर्मानुशय-लेशानृण्यानुज्ञात-जुगुप्सित-जाति-सर्गाणाम् अपि तत्-तज्-जात्य्-अप्रतिषिद्ध-सामान्य-धर्माङ्गकेषु उपासनेषु दुर्वारो ऽधिकारः, अनुत्पाद्य-विद्यत्वात् । न्य्-अदर्शि च भगवता शौनकेन -

धर्म-व्याधादयो ऽप्य् अन्ये पूर्वाभ्यासाज् जुगुप्सिते । वर्णावरत्वे संप्राप्ताः संसिद्धिं श्रमणी यथा ॥ (वि.ध. 102.29)

इति ।

Then the question arises: What about the Apasudra Adhikarana? What is stated there is something different. This is an adhikarana in the Brahma-Sutras, in which it is established that the Sudras are prohibited from studying the Vedas. What is prohibited to those other than the three higher castes is only the ceremonies connected with the sacrificial fire which the former have not learnt, and the supreme science (of God) to be known through the Vedanta, as they have not studied the Vedas under an instructor and obtained the necessary qualification by studying the Upanishads under a guru. There is no conflict as regards the right or eligibility for persons other than the three higher castes to seek refuge in Bhagavan if they are desirous of release because of an excess of sattva quality in them; but there is no recognised eligibility to adopt the great path of hearing, meditating etc; which has been set out in the Upanishads as Brahma Vidya. Even among the three castes, there are some who are deluded by the desires for fruits and whose sattvaguna is mixed up with rajas and tamas and has become impure here and there. They are eligibile for the Upasanas such as they can do. In the case of women of all castes, Sudras and animals, competency for upasanas based upon common virtues and duties not prohibited to the respective castes, can not be gainsaid. Such is the case with Vidura and Dharmavyadha. By reason of the force of the effects of experience gathered through a long series of lives knowledge has appeared again as in the case of a person awakening from sleep. They have merely permitted themselves to associate with inferior social classes to rid themselves of the traces of the evil effects of karma which had already started to function (and had given them the present birth). In respect of all these persons, knowledge is not generated in them afresh. “Vidura, Dharmavyadha and others in spite of their birth in lower castes, like Sramani, attained perfection (pure bhakti) on account of their knowledge, gained by them in their pre- vious births”. ( Vishnu Dharma)

अनुत्पन्न-ज्ञानानाम् अपि क्रम-भाविन्या मुख्य-भक्तेर् उपक्रम-भूत-स्मरण-संकीर्तन-श्रवणादिर् अप्रतिषिद्धः । धर्म-स्मर्तारो ऽपि ह्य् अहिंसा-सत्य-शौच-परोपकार-माता-पितृ-शुश्रूषण-श्रेष्ठ-देवतानुकूल्यादिकं सामान्य-धर्मम् आचण्डालम् अनुमन्यन्ते । स्वयं संकीर्तन-निषेधे ऽपि कीर्तयितृ-पुरुषानुवर्तनानुमोदनामर्षणाविरोध-मात्रेण सु-दूरे ऽपि संबन्ध-संभवः । स्मर्यते हि -

धर्मः श्रुतो वा दृष्टो वा कथितो वा कृतो ऽपि वा । अनुमोदितो वा राजेन्द्र ! पुनाति पुरुषं सदा ॥” (भार.आश्व. 94.29)

इति । “प्रयोजयितानुमन्ता कर्ता” इति च विशेषतो भगवद्-धर्मस्य स्पर्श-वेधित्वम् ।

“उद्-घोषितः पूजितो वा दृष्टो वा नमितो ऽपि वा । प्रसह्य हरते पापं को न सेवेद् हरिं ततः ॥”

“कीर्तितः संस्मृतो ध्यातः पूजितः संस्कृतस् तथा । ऐहिकामुष्मिकीं रक्षां करोति भगवान् हरिः ॥”

“शृण्वन्ति ये वै पठतस् तथा ऽन्ये पश्यन्ति ये मां तत ईरयन्ति”

इत्य्-आदि । अपि चेतिहास-पुराणादिषु श्व-पाकादेर् अपि भगवद्-भजनानुमतिः ।

वैष्णवे धर्मे -

नम इत्य् एव यो ब्रूयान् मद्-भक्तः श्रद्धया ऽन्वितः । तस्याक्षयो भवेल् लोकः श्व-पाकस्यापि नारद ! ॥

इत्य्-आदि-वचनानि तद्-बहु-मन्तव्यत्व-निःश्रेयस-प्राप्त्यादि-वृत्तान्ताश् च सालंबनाः । एवं न किञ्चिद् अपि शास्त्रं कुप्येत्, व्यवस्थित-विषयत्वात् ॥

In the case of even those who have no knowledge of God, there is no prohibition about thinking of God, singing His praise and hearing of Him. These form the beginning of the bhakti proper, which they will develop in course of time. The great law-givers have laid down :- Dharmas which are open to all classes from the Chandala upwards are non-violence, truth, purity, service to others, love and gratitude towards parents and performance of acts pleasing to the Supreme Deity. Even when a person is forbidden to do sankirtana (praising God), he will get related to God indirectly by merely following, rejoicing with, tolerating or showing no enmity towards one doing sankirtana. In the Mahabharata, It is said: “A person gets purified, if he hears of dharma, sees it performed, speaks of it or approves of it”. In fact, any dharma, relating to God, promoted, approved or practised is said particularlly to be sparsavedin (that is, something that transforms by mere touch). That is, a relation to God in any manner established purifies him. Again, it is said: “The Lord, cried to for help in a loud voice, worshipped, seen or bowed to (as in temple), destroys with force all sins. Who then will not worship Hari?”; ..Hari, whether worshipped remembered, meditated upon or adorned with flowers etc., grants all protection to a person in this world and the next” and .‘Those who hear, read about Me or see or praise Me’. In the Itihasa and purana it is said that even a low born person like the dog-flesh eater is allowed to sing in praise of God (bhajana). Thus, in the Vishnu Dharma : “Narada ! That devotee of Mine who with faith says ‘Salutation to Thee’, even if he is a dog-flesh eater, attains the Eternal world.” All these statements, which show that the persons above-mentioned should be highly esteemed and that they all attained moksha are all supported by authority. Since each mandate has a particular individual in view, the apparent contradictions in the sastras are reconciled and no sastra goes in vain. Thus far about Names.

ध्यानार्चनादेः काल-देशाधिकारि-नियमानपेक्षत्वम्

सदेति काल-विशेषानपेक्षत्वम् । देश-शौचादि-विशेषानपेक्षाया अपि प्रदर्शनम् एतत् । तेनायनर्तु-मास-पक्ष-नक्षत्र-मुहूर्त-विशेष-सव्यपेक्षेभ्यः प्रकर्षः । अत्र च -

“चक्रायुधस्य नामानि सदा सर्वत्र कीर्तयेत् । नाशौचं कीर्तने तस्य पवित्रं भगवान् हरिः ॥” (वि.ध.)

“प्रातर्-देवेति कृष्णेति गोविन्देति च जल्पताम् । मध्याह्ने चापराह्ने च यो ऽवसादः स उच्यताम् ॥” (वि.ध. 90.78)

इत्य् एतान्य् ऋषि-वचनानि द्रष्टव्यानि । न हि भगवतः प्रयताप्रयताधिकारि-संसर्गाद् उपघातस् तच्छौचादि-सहकारि-विरहात् तद्-अनुग्रहासामर्थ्यं वा । प्रत्युत स्व-संबन्धायोग्यम् अपि पुनानः स्वोचितं विधाय स्वी-करोति, परम-पावनत्वात् । अतो हीदम् उदीर्यते - “नाशौचं कीर्तने” इत्य् आदि (वि.ध.) । सदसद्-अधिकारि-तारतम्य-शास्त्राणि तूच्चावचानाम् अधिकारिणां परस्पर-सङ्करेण धर्म-संप्लवो मा प्रसांक्षीद् इति । स्वरूपतो ऽल्पीयान् अपि सङ्कीर्तनादिः फलतो महियान् । यद् आह –

“स्वल्पम् अप्य् अस्य धर्मस्य त्रायते महतो भयाद्” इति (गीता 2.40) ।

न चास्य धर्मान्तर-वद् अभिक्रम-नाशः “नेहाभिक्रम-नाशो ऽस्ति”, (गीता 2.40) इति वचनात् । “न मे भक्तः प्रणश्यति” (गीता 9.31), “तं प्रणम्य न सीदति” (वि.ध), “न वासुदेवं प्रणिपत्य सीदति” (श्रीरंग.मा. 8.50) (वि.ध. 70)?, “जनार्दनं प्रणिपतितो न सीदति” (वि.ध. 7.28) । न चायथा-विध्य्-अनुष्ठानात् प्रबल-प्रतिपक्षाद् वा प्रत्यवायः । “प्रत्यवायो न विद्यते” (गीता 2.40) इति । न चैतेषाम् अर्थ-वादत्वं शक्य-शङ्कम्; अनतिवादित्वात् ॥

Always (sada): This indicates that there is no dependenc on any particular time. It also indicates that there is no dependence on any place or condition of purity etc. Any time or place will do for worship, or any state, whether ceremoniously pure or not. Stotra (reciting praise) is thus superior to any other kind of worship which is connected with a particular half year, ritu (season of two months like Vasanta-ritu), month, fortnight or lunar asterism or auspicious hour. Thus, in the Vishnu Purana : “The Holy Names of the Discus-bearer can be sung at all times and places. There is no question of impurity for this kirtana of the Lord who is always holy”. Again: “Where can there be any difficulty or unhappiness for a person to utter the names of Govinda. Krishna and Hari early morning at noon, or in the afternoon?”. Such are the sayings of the rishis. There can be no question of the lord being sullied by contact with the pure or impure worshipper, nor is His power to grant favour affected by the absence of purity and other subsidiary qualifications on the part of the worshipper. On the other hand, the Lord purifies even one who is unfit to have contact with Him, and after making him fit for such contact with Him, He takes him unto Himself , because He is all-pure. Vishnu Dharma says: “No question of impurity for this kirtana of the Lord.” The sastras, which speak of the comparative merits and demerits of worshippers, do so only with the view that there should be no scope for confusion in the performance of the functions of the various persons in high and low stations. As a matter of fact, sankirtana and such things so petty by themselves yield high gains. Thus. it is said: “Even a little of this dharma will rid a person of great fear (i. e. Samsara) (Gita 2.40). This dharma once commenced, is not lost though interrupted in the middle, like other dharmas (such as sacrifices etc.). “What is commenced is not lost” (Gita 2.40); ‘My devotee never perishes” (IX. 33). Elsewhere also it is stated : He who Salutes Him, does not become unhappy"; “Saluting Vasudeva, one does not get into grief”; Saluting Janardana one sorrows not." There is no room for sin or loss of gain, if this dharma is done even irregularly or is obstructed by any powerful inimical agency. For it is said in the Gita: “No sin or loss of gain arises”. (2.40). All these sayings are significant and meaningful and are not mere (empty) praise; they do not exaggerate.

इह भगवत्-तत्त्व-ज्ञान-भक्ति-प्रतिबन्धक-पाप-निर्हरण-सत्त्व-समृद्ध्य्-आदि-क्रमेण तत्-प्राप्त्य्-उपक्रम उच्यते ।

“बद्धः परिकरस् तेन मोक्षाय गमनं प्रति ।” (वि.ध. ७०.८३)

“यस्मिन् न्यस्त-मतिर् न याति नरकं स्वर्गो ऽपि यच् चिन्तने विघ्नो यत्र निवेशितात्म-मनसो ब्राह्मो ऽपि लोको ऽल्पकः । मुक्तिं चेतसि यः स्थितो ऽमल-धियां पुंसां ददात्य् अव्ययः किं चित्रं यद् अघं प्रयाति विलयं तत्राच्युते कीर्तिते ॥” (वि.पु. ६.८.५६)

इत्य्-आदौ च ।

Is it so? Is it not exaggeration to say that the praise of the Lord can lead one to salvation? No. Here what is spoken about is only the beginning of the preparation for attaining the Lord by destroying all the sins that stand in the way of the acquisition of true knowledge about Him and of bhakti by increasing one’s sattva-guna. Hence it is said: “By uttering the two syllables, ha and ri, one gets ready for the journey to Heaven.” (Vishnu Dharma). Again: ‘A person who fixes his mind on Him does not go to Hell. After thinking of Him, even Svarga (the paradise of the gods) is regarded by him as an obstacle, and the world of the Creator Brahma as but a trifle. The Eternal Lord, presiding over the pure hearts of such persons, grants them the boon of immortality. If this is so, what surprise is there in saying that the praise of the Lord destroys sins?". (Note :- Nama sankirtana saves a person from hell and makes him feel that Svarga and Brahmaloka are trifles in comparison with salvation. This knowledge makes him purified of all imperfections and makes him fit for bhakti, and then it leads him on to final release, step by step).

न चैषः पूर्णाहुति-न्यायस्य (मीमांसा-विषय-वाक्यं १.२.१५) विषयः, तस्यातिवाद-विषयत्वात्; संकीर्तनादि-प्रकरणेषु प्रायेण वाक्य-शेषत्व-प्रार्थनाद्य्-अर्थवाद-लिङ्गादर्शनाच् च । किञ्च प्रबल-प्रमाण-विरोधाभावे अर्थवाद-पदानाम् अपि स्वतः प्रामाण्यतः स्वार्थ-परित्यागश् च साहसम्, अन्याय्यत्वात् ॥

(Here the commentator starts the question: Why not apply here the rule about purna-ahuti, the last or completing oblation, or the oblation made with a full ladle ? Though such ahuti is stated to secure all sorts of fruits, it has been ascertained by the Mimamsakas that such a statement is mere praise. The reasoning adopted there is that the purna ahuti is prescribed in the context of several other rites, some to be performed before and others to follow. If all the phalas mentioned are to be ascribed to this ahuti alone, the other rites will be fruitless and may be given up. But that is not the case here. For, in the context of speaking of sankirtana, no other rites are prescribed, nor is any rite combined with it; not even any prayers are mentioned. Mere sankirtana is enough certainly to destory sins. So the commentator sums up.) This is not subject to the purna ahuti maxim. For the subject there is exaggeration. Moreover, elements of arthavada like incomplete statement and prayers are not seen here. Besides even arthavada is not altogether to be neglected; if otherwise not opposed to any authority, we must not omit to give it its proper meaning and significance to the extent possible. To omit is improper.

गुरुतर-तपस्-समाधि-साध्य-तत्त्व-ज्ञानस्य लघुतर-वाङ्-मात्र-साध्यता

ननु गुरु-दीर्घ-दुष्कर-तपस्-समाधि-विशेष-रूप-महा-धर्म-साध्य-तत्त्व-ज्ञानोपक्रमस्य वाङ्-मात्र-साध्यत्व-वादो ऽप्य् अतिवादो गुरु-शास्त्र-वैयर्थ्य-प्रसङ्गेन प्रमाण-विरुद्धं च ।

तद् इदम् अविदित-भगवत्-प्रभावस्य छान्दसस्य पैशाचम् । लघीयो ऽपि भगवत्-संकीर्तनं दुर्वहाम् अपि धुरं धारयत्य् एव । न गुरु-शास्त्रानर्थक्यम्, तस्य समर्थाधिकारत्वात् । अस्य तु सत्य् असति वा सामर्थ्ये, भगवदसाधारण-रुचि-समुचित-भाग्यवदधिकारत्वाच् च । गरीयसो ऽपि भगवत्प्रसाद एव फल-हेतुर् लघीयसि किं दण्ड-वारितः ? यथा च गरीयसि प्रयोग-वैपुल्याद् देवः प्रसीदति, तथा लघीयस्य् अपि भाव-शुद्धि-विशेषात् प्रसीदेत् ।

यथोक्तम् —

“सम्यग् व्यवसितो हि सः” (गीता ९.३०), “पत्रं पुष्पं फलं तोयम्” (गीता ९.२६),

“यो न वित्तैर् न विभवैर् न वासोभिर् न भूषणैः । तोष्यते हृदयेनैव कस् तम् ईशं न पूजयेत् ?॥” (वि.ध. ९०.६९)

व्यास-स्मृतौ —

दद्यात् पुरुष-सूक्तेन यः पुष्पाण्य् अप एव वा । अर्चितं स्याज् जगदिदं तेन सर्वं चराचरम् ॥

वैष्णवे धर्मे —

पृथिवीं रत्न-संपूर्णां यः कृष्णाय प्रयच्छति । तस्याप्य् अन्य-मनस्कस्य सुलभो न जनार्दनः ॥ (वि.ध. ७३.६)

इत्य्-आदि ॥ भाव-भेद एव हि धर्माधर्म-निदानं, न क्रिया-विशेषः । यथा श्री-विष्णु-तत्त्वे —

भाव-शुद्धिर् मनुष्याणां प्रमाणं सर्व-वस्तुषु । अन्यथा ऽऽलिङ्ग्यते कान्ता स्नेहेन दुहिता ऽन्यथा ॥

तथा (भार.वन. १.२७९)

तपो न कल्को ऽध्ययनं, न कल्कः स्वाभाविको वेद-विधिर् न कल्कः । प्रसह्य चित्ताहरणं न कल्कः (वित्ताहरणं - पा) तान्य् एव भावोपहितानि कल्कः ॥

अन्यत्र

गङ्गा-तीर्थेषु वसन्ति मत्स्या देवालये पक्षि-संघाश् च नित्यम् । भावोज्झितास् ते न फलं लभन्ते तीर्थानि पुण्यायतनाश् च मुख्याः ॥

इति ॥

(Then, the learned commentator starts the following question): It was said that the stava (recitation of praise) is capable of preparing a person for knowledge of the ultimate truth. Is not this also a bit of exaggeration ? For tattvajnana is not to be obtained easily, but only after very long and difficult austerity and concentrated meditation. But the stava involves just a slight exertion on the part of the tongue. Besides, if the same result is obtained in both cases, the performance of the more difficult sastraic acts will become unnecessary and the sastras relating to them will become of no use. And also this conclusion is opposed to all authority. (This objection is answered thus.) This is the gibberish of a scholar, of a person who has not realised fully the greatness of the Lord and has lost himself in chhandas (Karmakanda rituals). Reciting the praises of the Lord, however light or easy, does indeed carry a heavy burden. As for the prescription of difficult courses of discipline by the sastras becoming useless, it is not so. They are useful to those who are competent to perform the injunctions therein contained. This stava is open to those fortunate people, who have acquired a unique taste for enjoying the very many qualities of the Lord, though they may or may not possess the other capacity (to perform tapas, etc.). (After all, it is not the means, however great, that secures the result). The resulting gain in the case of the difficult discipline is due to the infinite grace of God. What is there to deter Him from granting His favours, even in the case of praise, slight though it be? It may also be justifiably said that, if in one He is pleased with the great trouble taken, in the other, He is delighted by the great sincerity of the mind (of the devotee). Hence, it is said in the Gita : “He (a person of wicked conduct, taking to bhakti) has rightly resolved” (IX. 30); and “A leaf, a flower or fruit or even a little water (I accept)” (IX. 26). In the Vishnu Dharma, it is said: “He is not pleased with offerings of wealth, or property, or clothes or ornaments, but only with the heart (pure and sincere). Who then will not worship Him?” In the Vyasa Smriti, it is stated: “He who offers flower or water (to God), at the same time reciting the Purusha sukta, has worshipped the whole world of moving and unmoving things”. Again, the Vishnu Dharma says: ‘.Even if a person offers the whole world with all its gems to Krishna, he will not easily reach Janardana, if his mind is elsewhere,". The fundamental basis on which virtue and sin are decided is the difference of mental attitude and not particular acts. For it is said in the Vishnu Tattva : " It is the purity of the mind of the man that matters. When a man embraces his wife, his mind is in a different state from that when he embraces his daughter. It is also laid down in the Mahabharata: Tapas is good (lit. not sinful). recitation of the Veda is good, Vedic conduct is good, even taking another’s wealth by force is good (for the worship of God); but if they are accompanied by a bad motive, they become sinful". Elsewhere it is stated : “Fish live in the holy Ganga, flocks of birds reside in temples: they are not benefitted by the holiness of the Ganga or of the temple, because they have not the necessary state of mind…”

उपपन्नं चैतत् सर्वज्ञस्यावाप्त-समस्त-कामस्यानपेक्षस्य भगवतो भाव-शुद्ध्य्-आराध्यत्वं न द्रविण-कणार्पणादिना “याथातथ्येन पण्डितः” इति न्यायात् । देश-काल-सहकार्य्-आदि-वैकल्ये ऽपि स्वल्पाद् इव समग्राद् इव देवः प्रसीदेत् । तद् उक्तम् —

“ध्यायन् कृते यजन् यज्ञैस् त्रेतायां द्वापरे ऽर्चयन् । यद् आप्नोति तद् आप्नोति कलौ संकीर्त्य केशवम् ॥” (वि.पु. ६.२.१७)

तथा —

विनिन्दां प्रथमे पादे करिष्यन्ति हरेर् नराः । युगान्ते च हरेर् नाम नैव कश् चित् ग्रहीष्यति ॥ धन्यास् ते पुरुष-व्याघ्र ! भवांभोधाव् अमायिनः । यत्नेनापि कलौ विष्णोर् ग्रहीष्यन्त्य् अक्षयात्मनः ॥ (वि.ध. १०९.२८.२९)

युज्यते चैतत् । सुशीलो हि नृ-पतिः पितराव् इव कृच्छ्रेषु किञ्चिन् न्याय-वृत्तम् अपि बहूपकारिणम् इव अनुगृह्णीते । अत एव यथा सर्वस्व-साध्य-प्रयोग-विस्तारस्य स्थाने स्वानुपपत्ति-ख्यापनम् एव आपदि श्राद्ध-प्रत्य्-आम्नानम्, यथा वा तत्तत्-कर्म-दौष्कर्ये तत्तन् मन्त्र-जप इत्य्-आदि ॥

It is but proper that, God who is omniscient, with no wish of His unfulfilled and not seeking anything from others, should be pleased with a pure heart and not by the offer of insignificant wealth. With even a little worship though marred by imperfection in regard to place, time or accessories, He is pleased as if it were perfect and complete. This is in accor- dance with the maxim that one who is wise, is pleased with truth. Hence it is said: “What benefit is gained by dhyana in the Kritayuga, by sacrifice in the Treta, and by worship in the Dvapara, the same benefit is obtained in the Kali by recitation (of names)” ( Vishnu Purana, VI. ii. 18). Also: “In the first quarter (of Kaliyuga), men will indulge in abuse of Hari’s name. And at the end of the yuga, none will there be to take up Hari’s name. If, even at that time, there may be some who disdain this ocean of sin and remember with some effort the name of Vishnu, indeed, they are the blessed, and their souls realise immortality.” (Vishnu Dharma). This is but logical. A virtuous king regards with parental affection a person who, in spite of difficulties, conducts himself in a fair manner, if he (the subject) has rendered him great help. Hence, in the case of the worship of God or of ancestors, or expiatory ceremonies, though they are, according to time, place and circumstance, simple or elaborate in form, the result in any case is the same (i. e. the removal of sin.) Such is the practice of the eminent. Again, the remembrance of one’s poverty or inability is regarded as equivalent to the performance, in emergencies, of the sraddha (the annual ceremony in honour of one’s deceased parents) which has to be carried out elaborately, with the expenditure of all that one has. It has also been said: When it is impossible to perform the necessary rites, mere utterance of the appropriate mantras will do.

तद् एवं प्रियतम-विषयतया सुख-क्रियत्वात्, व्ययायास-रहिततया सु-करत्वात्, अनति-परोक्षात्म-नाथ-प्रीणन-भवेनाकर्षकत्वात्, अति-लाघवे ऽप्य् अति-गुरु-दुर्वह-भव-भयोन्मूलन-महा-फलत्वात्, अप्रत्यवायत्वात्, सुभिक्षाधिकारितया विश्व-जनीनत्वात्, देश-काल-दशा-विशेषादि-विक्षेप-वर्जनेन निर्व्याजत्वात्, विषय-प्रभावेन निष्प्रत्यूहत्वाच् चेत्य् एवं-प्रकारेभ्यो [[??]] हेतुभ्यो भगवदसाधारण-संकीर्तनादि-धर्मो ऽधिकतमो भीष्म-मतः ।

अन्येषाम् अपि परमर्षीणाम् —

“सर्वेषाम् अपि धर्माणाम् उत्तमो वैष्णवो विधिः । रक्षते भगवान् विष्णुर् भक्तान् आत्म-शरीरवत् ॥” (भार. मोक्ष.)

“गोविन्द-भक्त्य्-अभ्यधिकं श्रेयश् चान्यन् न विद्यते”

इत्य्-आदिर् उदाहार्यः ॥

It is the conclusion arrived at by Bhishma that sankirtana and similar disciplines are the best form of worship of the Lord for the following and other reasons :- (1) The worship is of the dearest Person and hence performed with ease and no effort. (2) It can be done easily with littre or no expense or exertion. (3) It is attractive, because it is inspired by the consciousness that it is being offered to please one’s own master, who is not very much out of sight. (4) Though the service is comparatively slight, it secures to the worshipper the great fruit of moksha which dispels the great and unbearable fear of the mortal world. (5) There is no sin incurred, even if the performance is not strictly regular or in the proper manner . (6) Those who are qualified to do this worship are innumerable, and hence it is suitable to all men, (7) There is nothing which can affect the worship on account of time, place, etc., and hence it is not dependent on any condition. (8) Owing to the glory of God, who is the object of worship, there can be no obstruction to the attainment of the goal. The above is the opinion of other rishis also, as stated in the following and similar passages: “Vishnu-worship is higher than any other form of worship. The Lord. Vishnu protects His devotees as His own body”; and “There is nothing higher than worshipful devotion to Govinda’.

अथोपेय-प्रश्नं प्रतिवदन् श्रीमन्-नाम-सहस्र-श्रवणाय धर्म-राजो नियुज्यते… परमं य इति चतुर्भिः ॥ तत्र प्रथमेन सार्धेन “किं वाप्य् एकं परायणम्” इति द्वितीयं प्रत्य् आह ॥

परमं यो महत्-तेजः परमं यो महत्-तपः । परमं यो महद् ब्रह्म परमं यः परायणम् ॥ ९ ॥ पवित्राणां पवित्रं यो मङ्गलानां च मङ्गलम् ।

तेजादिभिर् नपुंसक-लिङ्गैर् य इति समभिव्याहारेण लिङ्ग-वैरूप्यं न शक्यम् । लिङ्ग-संख्याभ्यां पूर्वं विशेषितस्य पदस्य पदान्तर-रसमभिव्याहारात्, तल्-लिङ्ग-संख्या-विशेषेणाविशेष्यत्वाच् च विशेष्यस्य, “वेदाः प्रमाणम्” (तै.ना. ११)“तत्त्वं नारायणः परः” इति-वत् ।

सर्वथा स्पृहणीयतमत्वेन परम-पुरुषार्थ-ख्यापकानि परम-तेजस्त्व् आदीनि षट् विशेषणानि । तेजः-स्वभावत एव भास्वरम्, अन्यावभासकं च । (छा. ८.१२.२) “परं ज्योतिर् उपसंपद्य” (तै.ना) “तस्यादित्यो भाम् उपभुज्य भाति” इति भास्वरस्य निस्सीमत्वम् । महद् इति परम् इति च समातिशाय्य् असंभवः । एवम् उत्तरत्रापि यथा-विशेष्यम् । ईष्टे सर्वस्येति तपः । यथा “यो देवेभ्य आतपति” (श्वे. ६.७) “तम् ईश्वराणां परमं महेश्वरम्” (बृ. ४.४.२२) “एष सर्वेश्वरः” इत्य्-आदि । अनवच्छिन्न-कल्याण-स्वरूप-गुणत्वेन बृहत्त्वात्, सर्व-शक्तित्वेन सर्व-बृम्हणत्वाच् च ब्रह्म ।

Paramam Yo Mahat Tejah Paramam Yo Mahat Tapah I Paramam Yo Mahat Brahma Paramam Yah paraayanam II (9) Pavitraanaam pavitram Yo Mangalaanaam cha Mangalam II Then Bhishma proceeds to answer the question about the ultimate goal (parayanam) and directs Dharmaraja to listen to the Thousand Names in the following stanzas (9 to 12). There the first one and a half stanza deals with the second question (which relates to the ultimate goal). (9) (He) who is the supreme and great effulgence; who is the supreme and great director (tapas); who is the supreme and great Brahman; and who is the supreme and highest ultimate goal; (10) (a) He is the purest of the pure and who is the auspicious amongst the auspicious, The combination of the word yah (He who) in the masculine gender with tejas (radiance) and other wolds, which are in the neuter gender, should not make us think that there is confusion in genders. The attempt here is only to lelate a word (Pundarikaksha) with a number of new words different in gender. This is grammatically correct. For example, see “Vedah pramanam.’ (’ Vedas are the authority) (Vishnu Dharma) and “Tattvam Narayanah” (Narayana is the truth) (Narayana Sukta). In the former example, there is a difference in number and in the latter there is a difference in gender.) Vedah is plural and pramanam is singular; Tattvam is in neutel gender and Narayana in masculine. There are six attributes of the Lord mentioned to show that He is most attractive and that He is the Supreme purushartha (moksha) - (1) Effulgence (tejas), It is itself lustrous and It makes other things also lustrous., Thus it is said, “Having attained the Supreme Light’. (Chh. Up, VII.12.2) and “The sun shines with light borrowed from Him”. (2) Great (mahat). This shows that there is no limit to His lustre. (3) Supreme (paramam). There is nothing equal or superior. This is the meaning to be adopted in later places also, (4) Director (tapas). He issues decrees and orders, He is the ruler, So it has been said: “He radiates His conquering powers for the sake of the gods” (Narayana Sukta); “Him who is the supreme ruler” (Svet. Up.VI.7); and He is the ruler of all” (Brih. Up. 4.422). (5) Brahman (the extremely great) - He is great because His nature and qualities are beneficent to an unlimited extent. He makes all others also great by His omnipotence.

पवित्राणां मध्ये परमं महत् पवित्रम् । शुद्धि-विशेष-हेतुः शुद्धिश् च दोष-विशेष-निर्मोकः । दोषश् च - रजस्-तमः-प्राय-परिणाम-भेदास्-पदत्त्वम् अचेतनस्य, चेतनस्य तु तत्परिरंभसंभवो ऽविद्याभगवदपराध-राग-द्वेषादिः । तं भगवानेव समूलकाषं कषति । तस्यैव सर्वथा तद्विरोधि-स्वभावत्वात् ॥

क्रोशन्ति च शास्त्राणि—

“एतं ह वाव न तपति” (तै.आनंद 9)

“तद्यथा पुष्करपलाश आपो न श्लिष्यन्ते” (छा. 4.14.3)

“तद्यथेषीकतूलम् अग्नौ प्रोतं प्रदूयेत” (छा. 5.24.3)

“तत् सुकृतदुष्कृते धूनुते” (कौषी 1.4)

“तदा विद्वान् पुण्यपापे विधूय” (मुंड 3.1.3)

“क्षेत्रज्ञस्येश्वरज्ञानाद् विशुद्धिः परमा मता” (याज्ञ.स्मृ.प्रा. 34)

“ध्यायेन् नारायणं देवं स्नानादिषु च कर्मसु । प्रायश्चित्तिर् हि सर्वस्य दुष्कृतस्येति वै श्रुतिः ॥” (दक्षस्मृ)

“यो मामजमनादिं च” (गीता 10.3)

“पावनः सर्वलोकानां त्वमेव रघुनन्दन” (गीता 82.9)

“प्रायश्चित्तान्य् अशेषाणि” (वि.पु. 2.6.39)

इत्य् आदि । प्रायश्चित्तप्रकरणं कार्त्स्न्येन ।

यथाग्निर् उद्धत-शिखः कक्षं दहति सानिलः । तथा चित्तस्थितो विष्णुर् योगिनां सर्वकिल्बिषम् ॥

इति (वि.पु. 6.7.74)

(6) Purest of the pure (Pavitram) The words paramam (supreme) and mahat (great) should be understood here. The words mean that He is the agency for purifying in a particular way. Purification means the removal of impurity (doshas). Impurity arises in inanimate matter when it evolves under the influence of rajas and tamas. In the soul, It is caused by contact with such matter. And it consists of ignorance, offences against the Lord, attachment, hate, etc. The Lord alone is capable of destroying utterly the doshas root and branch, because He is always of a nature opposed to them. He is the purest of the pure. So proclaim the sastras: “He (the knower of Brahman) does not feel anxious (about his salvation) (Taitt. UP. 11. 9); ‘just as water does not cling to the lotus leaf” (Chh. Up. IV. iv.3); “Just as a bit of cotton thrown into fire is burnt (Chh. Up. V. xxvi. 3); “He (the soul) shakes off his sins and merits (when attaining moksha),’ (Kaush. Up. 1.4), “After getting rid of merits and sins the wise man…” (Mund. Up., III.1.3); “The highest purification for the soul is held to arise from knowledge of God,’ (Yajnyavalkya Smriti’); and ‘.Remember Narayana while doing all acts in cluding bathing. This is the most efficacious expiation for all- sins”. To the same effect the Gita says: .‘He who knows Me or one without beginning and without birth” (X.3). In the Ramayana, it is said: “You are the purifier of all persons, O ! scion of the Raghu race. " The Vishnu Purana declares: “The continued remembrance of Krishna is the best of all expiatory ceremonies” (II. vi. 39), and also: “Vishnu, enshrined in the minds of the yogins, destroys all sins, as fire combined with wind flares up and burns dry grass” (VI. vii 74). The entire section on Prayaschitta (expiation) is full of such statements.

अन्यस्यापि तीर्थादेः पवित्रत्वं तत्संश्लेषायत्तं दर्शयति परम् महत् इति विशेषणाभ्याम् । न खलु स्वभाव- मलिनानाम् (अ) चेतनानां तदुपहतानां वा देवादीनां स्वसदृशवस्त्वन्तरशोधकत्वं युक्तिमत् । अत एव पराशर- शौनकादिभिः शुभाश्रयप्रकरणादिषु तत्संशीलनं निषिध्यते - “अशुद्धास्ते समस्तास्तु देवाद्याः कर्मयोनयः ।” (वि.पु.6.7.77) “आब्रह्मस्तंबपर्यन्ताः जगदन्तर्व्यवस्थिताः । प्राणिनः कर्मजनिताः संसारवशवर्तिनः ॥’ (वि.ध.104.23) इत्यादिषु । तत्र देवतानां पावनत्वं तदुपासनार्चन-पादोदक-सेवादिना प्रसिद्धम्; तीर्थायतनादेः तत्सामीप्यात्; यथा गङ्गायाः वैष्णवे “विष्णुवामपदाङ्गुष्ठ” (वि.पु.4.4.30) विनिस्सृतस्य जलस्य एतत् माहात्म्यम् इति । ‘विष्णोरायतनं ह्यापः स ह्यपां पतिरुच्यते’ इति जलमात्रस्य च । कालस्य च तदवतार-तद्दैवत्य-तच्छयन-उत्थानवत्त्वात् द्वादशी-जयन्ती श्रवणादिवत् तत्संबन्धात् । आत्मगुणानां शमादीनां तज्ज्ञानानुगुण्यात् । क्रियाणां च यज्ञदानतपःश्राद्धप्रभृतीनां तदाराधनत्वात् । ब्राह्मणादिजातेः तत्परवेदाध्ययनादौ साक्षादधिकारात् - यथा “विष्णुं क्रान्तं वासुदेवं विजानन् विप्रो विप्रत्वम् आप्नुयात् तत्त्वदर्शी” इति । श्रुतिस्मृत्यादेः तत्परत्वात् तच्छासनत्वाच्च, “नारायणपरा वेदाः” (भागव.2.5.15) “श्रुतिस्मृती ममैवाज्ञा” इति । (वि.ध.76.31), आरण्यके तीर्थयात्रायां “पुण्या द्वारवती” इत्युपक्रम्य (भारत.वन. 88.24), “आस्ते हरिरचिन्त्यात्मा तत्रैव मधुसूदनः । तत्पुण्यं तत् परं ब्रह्म तत् तीर्थं तत् तपोधनम् ॥ " इति तत्संबन्धहेतुकं देशस्य पावनत्त्वमभिधाय “पवित्राणां हि गोविन्दः पवित्रं परमुच्यते । पुण्यानामपि पुण्योऽसौ” इत्येवमेव स्पष्टं निगम्यते ॥

In other cases, like that of the sacred waters which are purifying agencies, they acquire that characteristic only by their contact with the Lord. This is shown by the adjectives, ‘supreme’ and ‘great’. It is not reasonable to hold that either sentient beings who are themselves naturally impure or the gods whe are also affected by impurity can purify others who are similarly situated. Hence it is that Parasara, Saunaka and others in the context of subhasraya (God as the substratum of auspiciousness) prohibit contemplation and worship of other gods, Subhasraya means an object of worship or meditation which is at once auspicious (i.e., subha or sin-destroying) and easy asraya for contemplation. Thus: “All the gods are impure because they are born in karma and are subject to karma” (Vishnu Purana), VI. 7.77); “All beings in this world, from Brahma (the four- faced creator) down to a clump of grass, are all born in karma and are in the grip of samsara - Vishnu dharma). It is well stated (by authorities) that the gods acquire the capacity to purify only by contemplating on Him, worshipping Him, doing services to Him like sipping the water that has washed His feet, etc,. Similarly, the holy water and sacred temple acquire this capacity to purify only by their nearness to Him. Hence, says the Vishnu Purana (IV. 4.30) about the Ganga :“This is the greatness of the water that has flowed down from the toe of the left foot of Vishnu”. And as for mere waters, it is said: “The waters are indeed the abode of Vishnu, and He is the Lord of the waters.” In the same way, Time is (said to be auspicious and purificatory) because of its connection with Him, as being the hour of His Incarnation, or having Him as its deity, or as the hour of his going to sleep orwaking up, as for example dvadasi, (the welfth day of the lunar fortnight), jayanthi (birthday), sravanam, (a day when the moon is in conjunction with a lunar asterism in Capricorn sacred to Vishnu). Again atma-gunas (spiritual virtues such as self-contro1 , etc.) are said to be purificatory because they are helpful in knowing and realising Him. Sacrifices, charity, tapas and sraddha are purificatory because they acquire their purity because of their eligibility to study the Vedas which sing of Him. Hence it is said in the Mahabharata: “A Brahmin becomes a Brahmin and a seer of Truth only when he knows Vasudeva as the Pervader of the universe and as having traversed it by His feet. (Kranta)” The Vedas and the Smritis are also purifying as they are but His commands and recognise Him as supreme. Thus it is said: “The Vedas are about Narayana” (Bhagavata, 2, 5. 15.) and “The Srutis and Smritis are My commands”. Temples are sacred and capable of cleansing a person because the Lord resides or presides there; this is so stated in the Mahabharata, Aranyaka, Tirthayatra chapter. Beginning with the statement, “Dvaraka is holy”, it goes on to observe: There Hari, whose nature is beyond thought, and who has killed the demon, Madhu, dwells. It is holy, It is supremely great, it has holy waters, it is the penance-grove” (88. 24). Thus the purifying power of a place is said to be due to His connection with it. It is then concluded clearly: “Govinda indeed is the supremely pure among the pure. He is the holiest of the holy”. (88. 26)

भगवतः स्रगादि-प्रत्यगात्मभ्याम् अभिलषणीयता
सुरभि-स्रगङ्गराग-सुरसुन्दरी-सुधारसादिभ्यो निरस्तसमस्तसंसार- निर्मल-निर्मर्यादस्वरससंविदानन्दसान्द्रात् प्रत्यगात्मनश्च अत्यन्तम् अभिलषणीयत्वात् मङ्गलानां च मङ्गलम् । अतः परमं यः परायणम् - प्राप्यम् । प्रपञ्चयिष्यते चैतत् ॥ यः एवं सः परमं परायणम् इति विधाय प्रतिवक्तव्ये यः परायणम् इति सिद्धवत् अनुवादः शास्त्र-प्रसिद्ध्यतिशयप्रदर्शनार्थः ॥ 1 ॥

Auspicious of the Auspicious (Mangalanam cha mangalam) He is the most intensely desirable, being more desirable than fragrant garlands, sandal paste, heavenly damsels and even nectar, and also more desirable than the individual soul which has destroyed all the impurities of samsara and is full of bliss and knowledge in its essence, pure and unlimited. For these reasons, He is the Supreme Object to be attained. This will be elaborated later. (yah: He who): It would have been appropriate to conclude that such a Person is the supreme goal. Instead of this, there is the statement. “He who is the goal”, as if this is established. The intention is to show that this indeed is well- known as well-established in the sastras.

अथ किमेकं दैवतम् इति प्रथमं प्रश्नं प्रतिब्रूते – दैवतम् इति सार्धेन । दैवतं देवतानां च भूतानां योऽव्ययः पिता ॥ 10 ॥ यतः सर्वाणि भूतानि भवन्त्यादि-युगागमे । यस्मिंश्च प्रलयं यान्ति पुनरेव युगक्षये ॥ स एव देवतानां विधिशिवशतमखादीनां महादैवतं तत्त्वम् । कुतः ? तेषामेव भूतानां सद्भावभाजां पिता; यतः तस्य अर्वाचीन-पितृभ्यो विशेषः अव्ययः इति । न हि तेन सनातनेन पितृमन्तः कदाचित् अनाथाः । पितृत्वम् उपपादयति - यतः सर्वाणि इति । यतः निमित्तकारणात् । सर्वाणि-द्रुहिण-द्रुमावधीनि । भूतानि भवन्ति । जायन्ते । यद्यपि ब्रह्मसर्गात् उपरि अवान्तरसर्गे च ब्रह्मादिमुखेन सृजति, अथापि प्रथम सृष्टौ न तथा इति सूचयति – आदियुगागमे इति ॥

What follows is the answer to the first question. The next stanza and a half are devoted to answering; “Who is the one Deity?” Daivatam devataanaam cha Bhootaanaam yo Avyayah Pitaa II (10) (b) Yatas-sarvani bhootaani Bhavanti Aadi-yugaagame I Yasmin cha pralayam yaanti Punar eva Yuga-kshaye II (11) (10) (b) The God of gods and the indestructible Father of beings. (11) From whom all beings originate in the beginning of the first yuga and in whom they merge again at the end of the yuga. He alone is the principal, who is the Great God of all the gods. i.e., of Siva, Brahma and others. Why? Because He is the Father of all the beings, that is those who are existent. The word ‘Indestructible’ is to show that He is not like ordinary fathers. When He is their ancient and imperishable Father they cannot be said to be without a protector at any time. How He is the father, is explained in the next stanza. From whom (yatah) denotes the nimitta karana, the instrumental cause, ‘All’ (sarvani) :- Beginning with Brahma (the four-faced) down to the stump of a tree. Beginning of the first yuga (Adiyugagame) is significant to show that in the beginning it was different from what prevailed after the creation of Brahma, when through him further creation proceeded. (That is, the Lord Himself directly was responsible for the primary creation at the beginning.)

उपादानकारणमपि तमेव आह । अन्तिमे युगक्षये पुनः यस्मिन्नेव तानि प्रलयं यान्ति – प्रलीयन्ते । लयः खलु उपादाने एव कार्यस्य, यथा ऊर्णनाभित- न्त्त्वादेः लालादौ । स्थितिप्रवृत्त्यादिहेतुत्वं सहकारिकारणत्वं च चकारेण द्योत्यते । एवं लक्षणकं हि परतत्त्वं श्रूयते – “यतो वा इमानि” (तै.भृ.1) इत्यादौ । सूत्र्यते च “जन्माद्यस्य यतः’ (ब्र.सू.1.1.2) इति । अस्य चैव त्रिविधकारणत्वं च “ब्रह्म वनं ब्रह्म स वृक्ष आसीत्” (यजु.अष्टक 2.8.7) इति उदाहृत्य, “प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात्” (ब्र.सू.1.4.2) इत्यधिकरणे निरणायि । एतेन “उपादानं तु भगवान् निमित्तं तु महेश्वरः” इति कारणभेदेन अभिमतमहेश्वरवादो न वैदिकः । न च जगदुपादानत्वात् भगवति विकारादि-दोषप्रसक्तिः । स्वशरीरतया परिगृहीतप्रकृत्याद्येकदेशद्वारकत्वं परिणामादेः ऊर्णनाभिदृष्टान्तावष्टंभेन उपपादयन्ती तत्र भवती श्रुतिरेव पर्यहार्षीत् ॥

Now about the Lord being the material cause: “Into whom alone all beings are dissolved” shows that the absorption is in the material cause of the effect. This is like the spider which absorbs its threads in its own saliva. The word cha (and) is used to denote (i) that He is also the auxiliary cause and (ii) that He is the cause for maintaining the universe, activating it, etc. The lord who is the Supreme Principle is defined as possessing this quality in the Vedas. For example: “From whom all these beings are born’. (Tatti. Up. III.) It is also stated in an aphorism in the Brahma Sastras:” From whom proceed the birth, etc” of this (universe)’. (I. i. 2.). That Brahman itself is all the three kinds of causes, viz, Nimitta, Upaadaana and Sahakaari, is illustrated from a Vedic text, “The Brahman is the forest. He is the tree” and established in the Brahma.Sustras (I. 4-23.): ‘.The Brahman is also the material cause because there is no contradiction of the proposition and there are illustrative examples.” (To the question, ‘.Which is the tree from which the whole universe is shaped?”, the answer given is: “The tree, the forest and the Director are the same Brahman.” Some distribute the causes between two agencies, The lord is the material cause, and Mahesvara is the instrumental cause. Their stand is not based on Vedic texts. A question may be raised to the effect that if the Brahman is the material cause, that will be attributing to it imperfections like the quality of changing. There is no ground for such a question, for evolutionary and other changes are only in respect of prakriti (matter) and other things (souls) which constitute His own body. The example of the spider was cited by the respected Vedas only to meet this point.

अत्रापि विधातव्ये “यो दैवतम्” इत्यादि शास्त्रप्रसिद्धिप्रदर्शनपरः । तथाहि उपनिषदादिषु परसत्वस्य लक्षण-तत्वस्थिति-उपासन-प्राप्ति- प्रतिपादनैदंपर्य-पर्यवसायिषु सत्-असत्-ब्रह्म-अक्षरादि- पदैः निरुपपदैः ‘परम’ आद्युपपदसनाथैश्च सामान्यवाचिभिः निर्दिश्यमानस्य ‘विधि-हरि-शिव’ आदिविशेषपर्यवसित- आकांक्षायां - “नारायण परं ब्रह्म तत्त्वं नारायणः परः " ( तै.ना.11), “तद्विष्णोः परमं पदम्” (कठ 3.9), “यस्मात् परं नापरमस्ति किञ्चित् " (श्वेत 3.9), “पुरुषान्न परं किञ्चित्” (कठ.3.11), “मत्तः परतरं नान्यत् किञ्चित्” (गीता 7.7), “उत्तमः पुरुषस्तु अन्यः” (गीता 15.17), इत्यादिभिः कण्ठोक्तिभिः, सृष्टिवाक्यगतिसामान्यात्, तत्त्वपर-पुरुषसूक्त-उत्तर नारायण- प्रभृति-प्रबलप्रदेशान्तर-तात्पर्यात्, सुबालमैत्रावरुणीय-महोपनिषत्- छान्दोग्य-तैत्तिरीय-ऐतरेय-कठवल्ली-प्रभृति- बहूपनिषदुद्धोषेण सात्त्विक-इतिहास-पुराणप्राचुर्येण देवतापारमार्थ्यज्ञ-पराशर-पाराशर्य- प्राचेतसादि-परमर्षिमतैः अस्यैव वेदसिद्धान्तत्वे स्वपरमागमसंप्रतिपत्त्या रूप- आयुध-वाहन-चारित्रविशेषादि-सामर्थ्यतश्च खलु भगवतो निरङ्कुशैश्वर्यं तदितरनिकर्षश्च, बुद्धिमतां स्वध्यवसानम् । दहर-वैश्वानराद्यधिकरणैः समन्वयाध्याय एव च एवम् अध्यवससुः आचार्या इति न अतिविस्तृणीमहे ॥

Then, when the question by Yudhishthira was, “Who is the Supreme Deity7”, the answer must naturally be “Vishnu”. Instead of laying down a conclusion, Bhishma starts by saying yah (he who), (as if this is something already known to the questioner). This is to show that it is well-known from the sastras that Vishnu is the Supreme Deity of all deities. (When the Upanishads speak of the Lord. His characteristics, His reality, His worship with contemplation, attaining Him etc.) The words ‘sat’ ‘Asat’ ‘Brahma” ‘Akshara’ etc. are used to describe the Supreme Being, sometimes without any attribute and sometimes with words like ‘param’ (Supreme) etc. Here doubts arise as to whether the reference is to Brahma (the four-faced) or to Hari or to Siva, etc. To set at rest these doubts, there occur passages like .‘Narayana is the Supreme Brahman”, “Narayana is the Supreme Reality.” (Narayana Sukta); “That supreme abode of Vishnu” (Katha. Up., III. 9); “Nothing else is higher than Him (Vishnu)” (Svet, Up. III. 9); and “Nothing is higher than Purusha (the Supreme Person) .” (Kath. Up. 111, II). In the Gita also there are similar passages: “Nothing else is higher than I” (VII, 7) : and “The Highest Person is another” (XV, 17), All these proclaim this fact in clear words with no room for any other inference or doubt. Any intelligent person can easily come to the conclusion that Vishnu is the Highest Deity of unassailable rulership and that the others are not so high for the following reasons also : (1) the common trend of the scriptural statements about creation; (2) the purport or meaning of the Purusha Sukta, Uttara Narayana Sukta and other important passages; (3) the loud proclamations of many Upanishads like the Subala, Maitrayaniya, Mahopanishad, Chhandogya, Taittiriya, Katha and Aitareya; (4) the thoughts expressed by the sattvika puranas and itihasas; (5) the opinions of great sages like Parasara, Vyasa and Valmiki who know and have had direct perception of the Highest Deity; (6) the agamas which are in conformity with the Vedas and (7) the natural excellence of His form, weapons, vehicle and action, Again, our acharyas have come to the above conclusion; as stated by them in the ‘Dahara’ ‘Vaisvanara’ and other sections of the first chapter (Samanavya Adhyaya) of Brahms sutras. Hence there is no need to dilate further .

तथा च संचिक्षिपुः यामुनाचार्याः “त्वां शीलरूपचरितैः” इत्यादिना । (स्तोत्ररत्न 15) । तातपादाश्च “तत्त्वार्थतत्पर परश्शतवेदवाक्यैः सामर्थ्यतः स्मृतिभिरप्यथ तादृशीभिः । त्वामेव तत्त्वपरसात्त्विकसत्पुराणैः दैवज्ञधीभिरपि निश्चिनुमः परेशम् ॥” (वै.स्तव 17), “रूपश्रिया परमया परमेण धाम्ना चित्रैश्च कैश्चित् उचितैः भवतश्चरित्रैः । चिह्नैः अनिह्नवपदैः अपरैश्च कैश्चित् निश्चिन्वते त्वयि विपश्चित ईशितृत्वम् ॥” इति ॥ (वै.स्तव 28)

Yamunacharya also says the same thing in a brief way in the 15th stanza of the Stotra-ratna, which begins with “Thee by reason of Thy grace, beauty and deed.” My (the commentator’s) revered father also says, addressing Vishnu in the Vaikunta Stava (7) : “We feel convinced that thou art the Highest God from hundreds of passages in the Vedas which deal with the Highest Reality, from logicl inferences, from Smritis of like import, from sattvika puranas and from the opinions expressed by those who have attained the knowledge of God”. Again: ‘.Learned men have also determined that Thou art the Supreme Lord from the beauty of Thy form. Thy superb radiance, some of Thy wonderful and appropriate exploits and some other clear and significant signs”. (ibid 28).

एवं सुनिर्णीतयोः सर्वपरयोः सर्वयोग्यं हितविशेषम् अवधारयन् श्रोतारं निमन्त्रयते – तस्य इति । तस्य लोकप्रधानस्य जगन्नाथस्य भूपते । विष्णोः नामसहस्रं मे शृणु पापभयापहम् ॥ (12) तस्य - यथोक्तमहामहिम्नः । लोकप्रधानस्य - अशेषशेषिणः । जगन्नाथस्य - सर्वनियन्तुः । विष्णोः - संबन्धिषु सत्त्स्वपि बहुषु तदावर्जनोपायान्तरेषु, नामसहस्रमेव सर्वपाप-भयापहम् - सर्वप्रकारं पापं तद्धेतुकं भयं च समूलघातं हन्यात् इत्याशंसनार्हं यत् तत्, मे - मत्तः मदर्थः वा, शृणु । स्वयमेव शृण्वतः पुनः श्रवणनिमन्त्रणं,‘भूपते!’ इति संबोधनं वक्तुः श्रोतृलाभम् अस्मिन् विषये श्लाघ्यं सूचयतः ॥

(12) Tasya loka-pradhaanasya Jagannaathasya Bhoopate II Vishnor Naama-Sahasram me Srinu paapa-bhayaapaham II (12) Thus, the tattva (the Ultimate Reality) and the hita (the beneficial way of attainment) have been determined as superior to all else. Of these, a method common and beneficial to all is to be clearly set forth. So Bhishma invites Yudhishthira to listen : 12. O King! Hear from me the Thousand Names which remove sins and drive away fear, - of that Vishnu, Lord of the universe and Ruler of the world. Of that (Tasya) : Of Him whose supreme greatness has been set forth above. Lord of the universe (Lokapradhanasya) : The Lord on whom all without exception depend. Ruler of the world: He rules all. Thousand Names: Though there are so many other methods of pleasing Him, the Thousand Names are to be preferred which remove sins, etc. The Thousand Names: deserve the praise that they destroy sins and drive away all sorts of fears by the very roots. From me (Me), : From me or for my sake. (The Sanskrit word me is common to several cases, dative, ablative and genitive. Here it can be taken as either dative or ablative singular). O King! Hear Why this call to listen to one who is already listening of his own accord, and why the vocative ‘O King”? These show that the speaker (Bhishma) felt that the gain of a listener for this matter was worthy of commendation.

अथ वक्तुं प्रतिजानीते — यानि नामानि गौणानि विख्यातानि महात्मनः । ऋषिभिः परिगीतानि तानि वक्ष्यामि भूतये ॥ (13) इह चतुष्टयी हि शब्दानां प्रवृत्तिः द्रव्य-जाति-गुण- क्रियाविषय-भेदेन । तत्र अद्रव्योपाधित्वेन असाधारण्येन च अद्रव्यजाति (द्रव्योपाधित्वेन साधारण्येन च द्रव्यजातिनिमित्तत्वात् - पाठभेदः) - निमित्तत्वात् प्रकृष्टगुण-कर्मनिमित्तत्वमेव भगवन्नाम्नां ब्रवीति – गौणानि इति । गुणेभ्यः कर्मभ्यश्च निमित्तभूतेभ्यः आगतानि; यौगिकानि इत्यर्थः । गुणशब्दः कर्मणोऽपि प्रदर्शकः । “प्रवदन्नात्मनो नाम्नां निरुक्तं गुणकर्मणाम्” (प्रसन्नात्माऽऽत्मनो नाम्नां - पाठभेदः), “गौणानि मम नामानि कीर्तितानि च कानिचित्” (भार.शा.342.10), “नामकर्मार्थवित् तात !” (भार.उ.59.1), “निरुक्तं कर्मजानां च शृणुष्व प्रयतोऽनघ !” (भार.शा.342.10) इत्यादिवचनात् । न च एषां यदृच्छाशब्दत्वं; विवक्षितावयवार्थत्वात् असाङ्केतिकत्वाच्च । विख्यातानि - छन्दोभाषयोः प्रवृत्त्यादीनां प्रयोगभूयस्त्वात् तदसाधारण्येन प्रसिद्धानि; रूढानि इत्यर्थः । योगादिना अर्थान्तर-वृत्तिसंभवेऽपि एकत्र नियतत्वं हि नामत्वम् । ऋषिभिः - अशेषवेदार्थदर्शिभिः सनक-सनत्कुमार-नारदप्रभृतिभिः । परिगीतानि - एवंरूपाणि एवं निमित्तानि एतद्वाचकानि इति परितः दुग्धधेनुवत् अभिनिविशमानैः प्रीत्या प्रयुक्तानि यानि नामानि तेभ्यः एकैकस्मात् एकैकं मधुकर- क्रमेण समाहृत्य भगवता व्यासेन स्तोत्ररूपेण कीर्तितानि संप्रदायपारम्पर्येण अस्मत्पर्यन्तं संप्राप्तानि तुभ्यं वक्ष्यामि । किमर्थम् ? भूतये - भूतिः भवनं सत्ता; अनादिसंसारदृष्टि- विनष्टात्मनः पुनरुज्जीवनाय इत्यर्थः ॥

Yaani Naamaani gaunaani Vikhyaataani Mahaatmanah I Rishibhih Parigeetaani Taani Vakshyaami bhootaye II (13) (Then he proceeds to set out what he will be speaking about.) (13) For the good (of the world), I shall tell you the (holy) Names of the Supreme Soul (Paramatman) which are indicative of His attributes and glory, well known and sung by the rishis, Indicative of attributes - (Gaunani): Generally, words are capable of four functions: to indicate (I) an individual, (2) a class, (3) a quality and (4) an action. (For example, Chaitra, a Brahmin, pure and doing charity.) The occasion for denoting an individual and a class arises respectively through the limitation of individuality and the presence of universality. And these are not relevant here. So, the word “Gaunani” is used here, to show that the names (of God) are derived from qualities and actions which have become the cause therefor. Their significance is derivative and etymological. Here the word “guna” must be taken to include activities also. In the Mahabharata, the Lord speaks of the etymological interpretations of His Names as referring to qualities and actions. He says. “Some of My Names are said to indicate qualities”; “He who knows the meaning of Names indicating action, O! son; and “Hear attentively from Me, O sinless one, the derivation of My Names which are applied to Me on account of My action”, These Names are not without significance, because in each word each of its parts, .when analysed, bears a significant sense. The Names are not used, according to some capricious convention. Well known: These names are being used largely both in the Vedas and in ordinary literature. Hence, they are well known as exclusively applicable to Him, They are .~i. traditionally well known, Even though some of the times may apply to others in an etymological sense, yet they are peculiarly His own; For a name to be a name must apply only to one. By rishis : like Sanaka, Sanatkumara and Narada who have understood the essence of all the Vedas. Sung: sung on all sides (pari). These Names were applied as descriptive of Him, by them who explained the forms and reasons with an affection which is like that of a cow with a full udder towards its calf. They are culled from the sayings of various rishis, like honey gathered from various flowers by a bee, and strung together by Vyasa in the form of a stotra. They have come down up to us by tradition. For the good of All; Bhuti means existence, life. The meaning here is that this teaching is for the redemption of the soul which has been lost in beginningless samsara.

श्रूयते हि अयमेव आत्मनः सदसद्भावौ – “असन्नेव स भवति, असत् ब्रह्मेति वेद चेत्; अस्ति ब्रह्मेति चेद्वेद, सन्तमेनं ततो विदुः ॥” (तै.आन.6) इति । अपरिमितमाहात्म्यतया अपरिमिताभिज्ञत्वात् भवति यद्यपि कृत्स्ननाम- ग्रहणासंभवः; “श्रुतमेतस्य देवस्य- नामनिर्वचनं शुभम् । यावत् तत्राभिजानेऽहम् अप्रमेयो हि केशवः ॥ " इतिप्रकारेण बुभूषतां तु विष्णु नामसहस्रेण आत्मलाभो भवति इति ध्वनयति - महात्मनः इति ॥ एवम् एषां गुणनिमित्तत्वात् एतदधिकारिभिः भगवद्गुणतस्करा न व्यवहार्याः ॥

For, the Taittiriya Upanishad this describes the existence (sat) and non-existence (asat) of the individual soulI; “He who knows the Brahman as non-existent, himself becomes non- existent. Whoever knows the Brahman as existent is indeed truly existent. " (I,. vi. I) Of the great soul: Great is His glory and His knowledge deep and immeasurable. Hince it is impossible to give out all the Names of His. So it is said: “I have listened to the auspicious interpretation of the names of this God. From it I know only this, that Kesava indeed cannot be known fully.” Those who wish to experience in this manner the Thousand Names of Vishnu, will be doing good to themselves. This is the meaning suggested by word Mahatmanah. The persons above-mentioned who are competent to utter these (Names of His) should not, as these Names are due to the gunas, mix with persons who are thieves of the gunas (i.e., those who deny these gunas to Vishnu or those who ascribe them to other deities).

‘अस्तु इयं सगुणब्रह्मविद्या अर्वाचीनफलाधिकारिणाम्;
निर्गुणविद्या तु मुमुक्षूणामेव हि’

इति चेत् - धिक् त्वां बधिरं
यः अस्या एव “मुच्यते जन्तुः जन्मसंसारबन्धनात्”, “याति ब्रह्म सनातनम्” इति
उपायत्वं घुष्यमाणं न शृणोषि ।
किं च सगुणनिर्गुणे द्वे ब्रह्मणी प्रसज्येयाताम् इति अद्वैतं विपद्येत ।

“परमो मतः” इति, “अधिकतमो मतः” इति
सर्वशास्त्रार्थाधिकतर-सार-समुद्धारैक-प्रयोजनताधिकृतस्य
अर्वाचीन-विषयत्वोक्तौ
क्व अन्यत्र अनर्वाचीनसिद्धिः अनयोर् विद्ययोः+++(→वाक्ययोः)+++ ?

Suppose you argue: “Let this teaching about the Brahman with attributes be for persons who are entitled to lesser objective (than final salvation); the teaching about the Brahman without attributes is indeed only for those who aspire for salvation.”
Fie unto you, your ears are indeed deaf! For you don’t hear to what fruit these Names are the means - which is loudly proclaimed in this very stotra at the end (where the fruits of reciting it are mentioned) : “He is released from the bonds of samsara”, and " He reaches the Eternal Brahman”.
If once you postulate two Brahmans, one with attributes and - one without attributes, the oneness of the Brahman (which you advocate) will be destroyed.
With a view to know the best means of salvation according to the very essence of the sastras the question is put, “What is it you consider as the best dharma”, and the answer is in the same words, “This is the best in my considered opinion”
if you say that even then the lesser is mentioned, where else will there be an opportunity to reach the highest ? (That is to say, the question and answer denote that what is taught is the highest and nothing less than the highest truth).

सगुणा +++(उपासना)+++ निर्गुणार्थेति मा च वाचाल! वोचथाः -
न विरुद्धार्थयोर्, यस्मात्, उपायोपेयता द्वयोः ॥

Oh, Prattler! Do not argue that of the two, that is, of the worship of God with attributes and of God without attributes, the former is a step towards the latter.
For, the two are contradictory to each other
and one cannot be a step to lead to the other.

अपि च निर्गुणस्य किं मूलं गुणप्रतीतेः ?
सा अविद्या इति चेत्,
जनि-मृति-मोहादि-भव-दोष-विष-मूर्छितस्य मुमूर्षोः
परमभेषजं ब्रह्मैव
अविद्या-भ्रमाद्य्-अशेष-दोषास्पदम्
अनाघ्रात-गुण-कणिकं च +इति मनोहरम् इदं वेदरहस्यम् ॥

Again what is the cause for one without attributes to appear as if it is with attributes ? If it is said to be due to avidya (nescience), then what a fascinating mystery about the Vedas (do we have) ! The Brahman, is said to be the best medicine to one who is about to die, having swooned from the poison of birth, death, delusion and other imperfections of life in samsara. How can that very Brahman be at the same time the abode of faults like nescience and delusion and be without even a trace of the smallest particle of (good) qualities?

ब्रह्म-दोषो मृषा चेत्
ते नैर्गुण्यं च मृषा मतम् ।
नैर्दोष्य-सगुणत्वे ते सत्ये स्यातां न चेच्छसि ॥

If it is argued that the flaw in the Brahman is unreal,
your argument about the attributelessness (of the Brahman also is) unreal.

Is this quality real or unreal ?
If the flaw is unreal ,
then it means that the Brahman is (nairgunyam) without a fault.
Similarly, if being devoid of attributes is unreal,
then being endowed with attributes is real.

So, even though you do not like it, it will become true -
that the Brahman is without flaw and full of attributes.

को वा ब्रह्माविद्याम् इमाम् उपहन्यात्? अद्वैत-विद्यानिष्ठ इति चेत्, इदं ततोऽपि मनोहरम् यत् ‘परं ब्रह्म बंभ्रमीति, संसारी तत् उत्तारयति’ इति । अपि च सगुणवाक्यं कस्य हेतोः निरर्थकम् ? निर्गुणवाक्य-बाध्यत्वात् इति चेत्, विपरीतं कस्मात् न स्यात् ? सममेव हि उभयोः प्रामाण्यं, विरोधश्च ।

There is another point to be answered. What is it that removes the nescience in the Brahman? If the answer is. “He who realises monism or oneness”, then this is a more delight- ful statement. The Supreme Brahman is suffering from illusion and the bound individual soul in samsara redeems it. (This is stating the proposition upside down). Moreover, on what ground can the passages describing the Brahman as having qualities be said to be meaningless? If the answer is that these are contradicted by passages describing the Brahman as without qualities, why not the other way about? Both kinds of passages are equally authoritative and exercise equal force in contradicting (each other), Why reject the one and accept the other?

अन्यच्च - गुणाश्चेत् निषेद्धव्याः, किं तपस्विन्या गुणश्रुत्या ? ‘प्रतिषेध्य गुण-प्रसञ्जिका सा’ इति चेत्, मा च भूत् प्रतिषेध्यम् । न हि अप्रसक्तं प्रसज्य तदेव प्रतिषेधतु शास्त्रम् इति काचित् ललाटपट्टे लिपिः । “प्रक्षालनात् हि पङ्कस्य दूरादस्पर्शनं वरम् ॥” (भार.वन. 2.48)

There is another point. If the qualities of the Brahman are to be negated, what is the purpose of these poor Vedic texts describing the Brahman as having qualities ? If the reply is that there is necessity to mention the existence of qualities for the purpose of negating them, why mention them at all and then negate them ? Is it written on its pate that the sastras should speak about an irrelevant thing and then say it is irrelevant? As the Mahabharata puts it: “Why touch the mud and clean it? Better keep away from it and do not touch it at all.”

न च ‘पौर्वापर्ये पूर्वदौर्बल्यं प्रकृतिवत्’ (पू. मी. 6.5.19) इति सार्वत्रिको न्यायः । न हि प्राक्तनम् ‘इह अस्तीति ज्ञानं’ ‘नास्तीति’ परस्तात्तनशब्दो हिनस्ति । पवमानापच्छेदे प्राकृतधर्मप्राप्तौ च पूर्वदौर्बल्यं, पूर्वमनुपमृद्य परस्य उत्पत्त्यसंभवात् । इह तु संभवो वक्ष्यते । यदि परत्वात् निर्गुणवचनं गुणांशं निह्नुते, ब्रह्मस्वरूपांशमपि “शून्यमेव तत्त्वम्” इति वाक्यं बाधतां, परत्वात् । ‘तत् बुद्धभ्रममूलत्वात् न वैदिकं वस्तु बाधते’ इति चेत्, न; वेदः अपि हि ते ब्रह्मभ्रममूल एवेति को विशेषः अनयोः ? किं च प्रत्युत गुणशास्त्रमेवपरं दृष्टम् । देहात्म- दुर्गुणनिषेधपर-निर्गुणवचनपूर्वं भगवति हेयगुणान् प्रतिषिध्य, कल्याणगुणविधिपरत्वस्य “अपहतपाप्मा विजरः” इत्यादौ उपलंभात् ॥

If it is argued that the rule in Mimamsa, (VI, 5. 19) that the later passages are more potent and negate the earlier ones like Prakriti, is to be applied here, no! The rule is not of uni- versal application. Besides, the earlier knowledge that a thing exists here cannot be stultified by the later statement that it is not. (Note).- The rule is exemplified in the following case : In the Pratassavana sacrifice, there are five priests who officiate, the “Adhvaryu”. “Prastotri”, “Pratihartri”, “Udgatri” and ‘Brahma’. When starting a prayer they move one behind another, round the sacrificial fire each taking hold of the girdle of the priest immediately before him. The sacrificer in turn has to take hold similarly of the ‘Brahma’ priest. It is laid down that if the ‘Udgatri’ accidentally lets go his hold, the sacrifice should be finished without distributing dakshina to the priests. It has to be started afresh and the dakshina prescribed in that case is that already prescribed. But if the ‘Partihartri’ lets go his hold, the dakshina prescribed is the whole wealth of the sacrificer. What is to happen, if both the ‘Prastotri’ and ‘Udgatri’ should lose hold, one soon after another? The rule is that the penalty prescribed in the later case is to prevail. Here, the penalties prescribed are opposed to each other and cannot be reconciled. Such is the rule.) When there is a breaking (of the chain of priests) round the sacrificial fire and this rule becomes relevant, the weakness of the earlier injunction is due to the fact that the later injunction cannot arise without wiping away the earlier one. Here (such a later statement) is said to arise. How to apply the rule here? The mention of the gunas and the denial of the gunas are not opposed to each other. Both may exist without contradicting each other. It may be argued that the passages negating qualities (to God) conceal (or obliterate) that part(of the scriptures) which affirms qualities, on account of the former passages being later. In that case, even the portion (of the Vedas) dealing with the nature of the Brahman may be stultified by the statement, “The (ultimate) Reality is non-existent”: For this statement is later, If it is replied that this arises from the delusion of Buddhists and cannot affect anything established by the Vedas, the reply is not acceptable. For, according to you, the Veda itself arises from the delusion of the Brahman. And what distinction can be made between these two delusions? Moreover, if looked into carefully, the scriptural passages affirming qualities (in God) should be regarded as later, Passages like “He is sinless, free from old age (Chh. Up. VI,. 1.-1) prove that the mandatory declarations (of the Vedas) regarding the presence of auspicious qualities in (God) are later, being preceded by the negation of evil qualities in Him) by passages which deny attributes (to Him) and mean only that He is free from all impurities of the soul and the body.

अपि च तथ्य-मिथ्या-विषयव्यवस्थया सगुण-निर्गुण-श्रुत्योः परित्राणमिति विप्रलंभः । भङ्ग एव हि मिथ्याविषयत्वे प्रमाणस्य, यथा अलीक-कलधौतग्रहस्य । सगुणनिषेधोऽपि मिथ्याविषय एव त्वन्मते इति, तस्य वा कथं तत्त्वविषयत्वम् इति अलम् असंभाष्यसंभाषणेन ॥

It is also argued that the defence of the (co-existence) of passages affirming and denying qualities (to God) lies in their being distinguished as false and true (respectively). Even this is misleading talk. For there is stultification of the authority (of the Vedas as a source of knowledge), when it deals with false matters, as when there is false perception of silver (in lead or mother-of the pearl) perception loses its validity (as a source of knowledge). If it is your opinion that passages in the Vedas affirming qualities to God are to be ignored as false, why not ignore as false the passages denying qualities? Enough of this idle talk.

अत्र इयं तत्त्वविदां व्यवस्था - ज्ञान-शक्त्यादिश्रुतिः कल्याण-गुणविषया; निर्गुणश्रुतिः रागद्वेषादिविषया इति; “सत्यकामः सत्यसंकल्पः” (छा.8.1.5) इत्यादेः मङ्गल-विषयत्वदर्शनात्, ‘निर्गुणम्’ इति सामान्य-निषेधस्य तदन्यविषयत्वेन कार्तार्थ्यसंभवाच्च ॥ एवमेव पदाहवनीय-ब्राह्मणपरिव्राजक-ब्राह्मणकौण्डिन्य- गोबलीवर्दप्रभृतिन्यायो निरङ्कुशः । तथा गलेपातिकया दोषविषयो निषेधः, गुणविषयो विधिश्च एकस्मिन् वाक्ये “अपहतपाप्मा” इत्यादिः, “सत्यकामः सत्यसङ्कल्पः” इत्यन्तः । (छा.8.1.5) “यत्तत् अद्रेश्यम्” (मु.1.1.6) इत्यारभ्य, “नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं, यद्भूतयोनिं परिपश्यन्ति धीराः” इत्यन्तश्च । न च एवंविधे न्यायापेक्षया विषयव्यवस्था, ‘स्तंभोऽस्ति, कुंभो नास्ति’ इतिवत् । दृश्यत्वादिनिषेधं च तत् विरुद्धमंगलगुणपरं सूत्रकारो विवव्रे – “अदृश्यत्वादिगुणको धर्मोक्तेः” इति । (ब्र.सू. 1.2.22)

What then is the true position? The Vedic texts ascribing knowledge, power, etc., to the Brahman are with reference to the existence of beneficent and good Qualities a and the texts that deny qualities mean only that it is devoid of bad qualities such as attachment, hatred etc. Passages like “His wishes are true, His resolves are fulfilled” (Chh. Up. VIII. i, 5) illustrate auspicious qualities. While the denial in general terms of attributes can get its full meaning by restricting it to another aspect (namely, evil qualities), there is no necessity to say that the Brahman is not possessed of good qualities. This rule (that the general yields to the special) is to be found fully authoritative in ‘Pad-ahavaniya’, ‘Brahmana Parivrajaka’, ‘Brahmana Koundinya’, ‘Gobalivarda’ and similar maxims. [Note: Padahavaniya :- In the horse-sacrifice, some homas are prescribed to be performed on the hoof-marks of the horse, (Generally the homa is to be made only in a fire. The special mention of hoof- marks overrides the general rule about making oblations only in fire. Brahmana Parivrajaka : The term ‘Brahmana’ is general, while Parivrajaka (an ascetic) is special, Brahmana Koundinya : Again, ‘Brahmana is general, while ‘Koundinya’ is special as referring to one belonging to the Koundinya gotra. Go-balivarda : ‘Go (cattle) is general, balivarda (bull) is special] to bad qualities not found in the. Brahman; these words, go hand in hand with word, that lay down positive attributes. The latter speak equally explicitly of the existence of good qualities in the Brahman. In the same sentence, we find used with respect to the Brahman words like “He is sinless” at the beginning, and “His wishes are true, His resolves are fulfilled” (Chh. Up. VIII. ,. 5) at the end. Again, another text begins with the statement. “That which is invisible,” and ends: “That which the wise see as the source of all beings, is eternal, all-pervading, existing everywhere, very subtle and imperishable” (Mund. Up. ,. 1.6.). Why then trouble about nyayas (analogies, maxims or arguments)? It is as plain as pikestaff, as when one man says “There is a pillar” and another says “There is no pot”. (The one does not contradict the other). The author of the Vedanta Sutras explains in detail (in regard to God) the denial of visibility and such other qualities and the existence of auspicious qualities opposite there to in the aphorism. “That which is des- cribed as unseeable etc. (is the Paramatman), as qualities (peculiar to Him) are mentioned”. (I. 2. 22.)

गुणोपसंहारपादे च शाण्डिल्य-उपकोसल-दहर-पुरुष-पर्यङ्कविद्यावेद्यानां गुणप्रबंधानां बुद्धिमात्रसारत्वम् आशंक्य च पर्यहार्षीत् (ब्र.सू.3.3) “आदरादलोपः” (ब्र.सू.3.3.39) इति । स्पष्टं च भगवान् पराशरः “सत्त्वादयो न सन्तीशे यत्र च प्राकृता गुणाः” (वि.पु.1.9.44), “समस्तकल्याणगुणात्मकोऽसौ” इत्यादौ इमामेव च व्यवस्थाम् आतस्थे । (वि.पु. 6.5.54) तथा च

In the third quarter of this chapter (of the Vedanta-Sutras), known as the collection of all qualities”, Vyasa proves about qualities to be known from vidyas like those of Sandilya, Upakosala, Dahara, Paryanka, etc., that all these qualities are not merely to be known in essence by the mind (but have to be meditated upon). So he says: “The noble qualities of Brahman should not be ignored, because the Sruties show a great ardour in associating them with Brahman”. (III. iii. 39) The venerable Parasara says clearly: “Sattva and other qualities of matter do not exist in the Lord” (Vishnu Purana, 1.9.44). and also “He is possessed of all auspicious qualities” (I bid, VI. 5, 54)

दोषावध्युपधा-संख्या-विरुद्धैः मङ्गलैर्गुणैः । परिपूर्णं परं ब्रह्म शास्त्रैः जोघुष्यतेतराम् ॥

And he proves this proposition : “The Supreme is perfect and full of beneficent qualities which are opposed to foibles, limitations, conditions and numbers. So the Sastras proclaim’’.

(The following passages bear this out) - “All good qualities inhere in Him”. (Chh. Up. IV. xv. 2); “He is the controller of all, the ruler of all”. (Brih. Up. VI. iv. 2); “He who understands all and knows all” (Mund. Up. I. i 10), “The Vedas say His mighty power is natural to Him, is of various kinds, and consists of knowledge, strength and activities” (Svet. Up. VI. 2); “Narayana is the father, mother, brother, the home, the refuge, the good-hearted friend and the ultimate goal’. (Subala Up VI ), “Creator of all actions, He is all sweet perfumes, He is all sweet tastes’. (Chh. Up. III. xiv. 2). In the ‘Anandavalli’ (of the Taittiriya Upanishad), it is demonstrated that mind and speech return (without comprehending the extent) from His bliss, because of the unlimited extent of His knowledge, might, and youth. The Vishnu Purana, in the context of explaining the connotation of the word “Bhagavan” mentions all His qualities in the passage beginning with “Pure and possessed of great glory” (VI. 5. 72.) Bhishma says in the Sabha Parvan (of the Mahabharata) : “I have served many virtuous men, ripe in wisdom and have heard from them the much- prized qualities of Sauri (Lord Krishna). I consider that Hari is the best person to be worshipped because of these qualities”. Again, in Karna Parvan, he says: “The attributes and gunas of that great Victorious Person, the son of Vasudeva, adorned by the discus and conch and mace in His hands, cannot be sufficiently extolled by all the worlds gathering together and for tens of thousands of years’ ‘. Also in the Varaha Purana: “If there is a person blessed with a life as long as that of Brahma (the four-faced Creator) and endowed with a crore of tongues and a mind pure and clean, such a person may perhaps be able to enumerate a ten thousandth part of Your qualities, or may not. Best of the gods! Be pleased with me”. In the Matsya Purana : “lnnumerable are the qualities of the Supreme Soul as are the gems hidden In the ocean”. The Vishnu Dharma also says : “The qualities of the Supreme Soul who is devoid of qualities like sattva or rajas of Prakriti, cannot be told by all the groups of rishis”. The Mahabharata and the Ramayana also contain many passages of a similar nature.

Those who (like Bhaskara) say that the Brahman Itself becomes involved in samsara, conditioned by some limitation, as well as those who (like Yadavaprakasa) say that the Brahman itself become involved in samsara by mutation of its essential nature, will have to admit that Brahman is liable to all kinds of imperfections like being conditioned and being subject to changes. Hence the names of the Lord like ‘pure’, ‘auspicious’. ’the highest’ will get angry. i. e., will be inappropriate. Besides. others like Sri Sankara say from passages like “From Him speech and mind turn away unable to reach Him.” (Taitt. Up. 11.9), that the Vedas and other authorities cannot adequately speak of the Brahman. This is not correct either. For, in that case the Brahman will become tuchcha, an imaginary and non-existent thing, (like a mare’s nest.) Moreover, in the very passage quoted, it is said, “The bliss of the Brahman " and “From whom words” return. There will be contradiction of the quality (of bliss) attributed (to the Brahman here). Again, if bliss is not a quality of the Brahman, one will naturally expect the Upanishad to say that the Brahman has no ananda (bliss); but it says that mind and speech turn away from His bliss. If the Brahman cannot be established by the sastras, all the sastras will be of no use. Even the study of the knowledge of the Brahman (Brahma-mimamsa) which is begun with the Sutra “Then therefore the desire to know the Brahman” (Vedanta Sutras, I. I) need not have been started at all. Such a theory will conflict with a number of other passages like “By all words, He is the person ultimately indicated’; and “A person not versed in the Vedas cannot think of Him, the Great”. Again the Vedanta Sutra (1.1. 3) says: “Because the sastras alone are the source of knowledge (about God)’ ‘. The Anandavalli section of the Tattiriya Upanishad starts with the words, .‘We will investigate into the measurement of bliss,” and goes on multiplying the bliss a hundred fold at each stage and arrives towards the end at the bliss of Brahma (the four-faced creator). From the very order in which the manifold nature of the bliss is mentioned, it is clear that what is aimed at is to describe a bliss, vast and immeasurable, and not to postulate that there is no quality like bliss at all. Hence, the author of the Vedanta Sutras says: “(The relevant passage) negates the ’this-muchness’ of the description of the Quality mentioned. ‘. (III. ii. 21). The principle enunciated there has to be applied here.

व्याजह्रिरे च एवम् एतत् तातपादाः – “श्रुतिस्तव आनन्दमुखान् हरेर्गुणान् इयत्तया मातुम् इवोद्यता सती । उवाच वाचो मनसा सहोचितां निवृत्तिमेव तु अवधेरसंभवात् ॥” इति । अतः “न यत्र नाथ! विद्यन्ते नाम-जात्यादि-कल्पनाः” इत्यादि व्याख्यातम् ।

Thus, my (Commentator’s) revered father has said : ‘Starting as if to measure the qualities, bliss, etc., the Veda says that the speech and mind retreated, because there is no question of any limit to them (the qualities)”. By this the passage “O Lord! Name, class, etc., and such imaginary things are not to be found in Thee”, also gets explained.

किं च, नामजात्यादीनां कल्पना-निषेधे अकाल्पनिक-पारमार्थिक- नामरूपं च भगवतः प्रतिपादितं स्यात् इति त्वं निगलपाशं त्वमेव प्रयच्छसि । कथं ‘नाथ!’ इति नाम ग्रहणं नाम ब्रूयात् ? “अशब्द गोचरता अपि” एतेन गता । अतो विश्वविलक्षण-स्वानुरूप-नामकतया परिमितवाच्य-वाचक-प्रतिषेधपरम् । स्पष्टं च एतत् प्रदेशान्तरे (वि.पु. 6.5.71) “नाम-कर्म-स्वरूपाणि न परिच्छेद-गोचरे । (वि.पु.5.2.19), यस्याखिलप्रमाणानि स विष्णुः गर्भगतस्तव ॥” इति ॥

Moreover, when there is a prohibition of the imaginary attribution of name, class to the Lord, it is thereby established that He has qualities which are not imaginary, but fundamentally real. Thus, you (the opponent) yourself supply the fetters to bind your feet. Even the - invocation “Oh Lord”, shows that He has a name. Not only this, it shows that He can be within the reach of speech, even though He is beyond it (in another sense). The passage only means that, He cannot be denoted by words expressive of limited things. But He is possessed of names and forms suitable to Him and different from those found in the universe. This is made clear elsewhere: “His names, forms and activities which constitute all the source of knowledge concerning Him, are not within the range of measurement. Such a Person, i.e., Vishnu is now in your womb.” (Vishnu Purana, V.2.19).

आह - नामसु अवयवार्थानां न प्रवृत्तिनिमित्तत्वम् । निमित्तत्वेऽपि न तत्र प्रामाण्यं, तात्पर्याभावात् इति ॥ तत् अतिस्थवीयः तदर्थप्रतीतेः स्वतः प्रामाण्यात्, अनपवादत्वात् “यानि नामानि गौणानि” (सहस्रनाम) “आस्य जानन्तो नाम चिद्विवक्तन” इत्यादिना भगवद्गुण-तात्पर्यावगमाच्च ॥ मन्त्रवत् शास्त्रान्तरप्रमित-भगवद्गुण-स्मारकत्वेऽपि न गुणापहारः, सुदृढ प्रमाण-सिद्धत्वात् । अत एव हि अत्र उपोद्धात-निगमनयोः गुणादि-प्रकर्षं प्रतिपा-द्य सुद्रढय्य च, मध्ये तत्स्मरणाय नामानि विधीयन्ते । अमीषु नामसु अन्यतममपि सर्वस्मै फलाय कल्पते । एकतरस्य भगवच्छास्त्रादिषु द्वादश-अष्ट-षडक्षरादिषु मूल-मूलि-मन्त्ररूपेण परिणमय्य स्वातन्त्र्येण सर्वार्थेषु विनियोगात्, “नाम चिद्विवक्तन” इति एकवचन-सामञ्जस्याच्च ।

Some say: In the use of these Names, there is no scope for analysing each word into its parts and finding the actual meaning as derived from the meanings of each part. The real object is not to teach us the qualities. (That is to say, these names are used only as a help for the devotee to realise the Nirguna Brahman through the recitation of the qualities of the Saguna Brahman, a step towards such realisation.) This is an uncritical and highly exaggerated statement even on the surface. Because, these are words, significant conveying definite ideas, which cannot be ignored, and there is no authority to ignore, them. Besides, Bhishma himself describes these (holy) Names as gaunani (descriptive of His qualities.) The Vishnu Sukta speaks of “Those who have understood the meaning of the Names after analysing them into their components”. Thus, the object of using the Names is only to remind us of the very many qualities of the Lord. It may well be that these Names remind us only of qualities known to us from other sastras as in the case of mantras. But that does not mean that the qualities denoted by the words ara altogethar non-existent. (For example, mantras are uttered in praise of certain deities before under- taking any ritual, like a sacrifice. The deity concerned is already known by the mandatory injunctions in the Vedas, and the mantras help only to remind the devotee of the detiy. On that reason, it cannot be argued that the mantra is not an authoritative source of knowledge.) Therefore, it is that in the introductory portion of this stotra as well as in its conclusion, Bhishma extols the gunas (including the actions) of the Lord: and the enumeration of the Names in the body of the stotra is for making us remember those qualities. The reason is that the uttering of even one of the holy Names is potent to grant us all benefits. Such a name becomes equivalent to mantras like the twelve-syllabled (Om Namo Bhagavate Vasudevaya) , or eight-syllabled (Om Namo Narayanaya) or the six-syllabled (Om Namo Vishnave). A mantra may be made the principal and all the others subsidiary: It is so stated in the Bhagavata scriptures. (And single Names by such. relationship with potent mantras give us all benefits.) As quoted from the Vishnu Sukta, “Namachit Vivaktana’. the word used, is in singular; it bears out the above statement about the potency of a single Name fully.

उच्चारणमात्रेण उपकारिणामपि निर्वचनेन गुणप्रकाशने झटिति मनःप्रसादनत्वं पावनत्वं च नामनिर्वचनाध्यायेषु “अस्तौषीत् नामभिः व्यासः सशिष्यो मधुसूदनम् । एषां निरुक्तं भगवन्! परमं वक्तुमर्हसि ॥ शुश्रूषोः श्रद्दधानस्य प्रजापतिपतेः हरेः । श्रुत्वा भवेयं यत् पूतः शरच्चन्द्र इवामलः ॥” (भारत.शा.342.1) धृतराष्ट्रः – “भूयो मे पुण्डरीकाक्षं संजय! आचक्ष्व पृच्छते । मान-कर्मार्थवित् तात ! प्राप्नुयां पुरुषोत्तमम् ॥” इत्यादौ द्रष्टव्यम् ॥

In the chapters in the Mahabharata relating to the explanations of the meanings of the Names, it may be seen that, though it is true that Names pronounced merely and without knowledge of their meaning help, still revelation of the qualities through etymological interpretation quickly affords delight to mind and purity to heart. Thus: “Vyasa sitting with his disciples has praised Madhusudana by singing His holy Names. Please be good enough, venerable Sir, to teach me the full significance of these names. I am sincerely eager to hear. Hearing (the meaning of the Names) of Hari, the Lord even of the Creator , I shall become pure without any blemish like the autumnal moon’ , (Santi-parvan, 342); and Dhritarashtra says: “O Sanjaya ! I ask of you tell me about the Lotus-eyed. I shall attain Him, dear sir by knowing the meaning of His holy Names and His activities:’ (Udyoga- parvan, 59.)

विनियोगश्च एषां लिङ्गतः उद्योग-मोक्षधर्म-वैष्णवधर्म- निर्वचनाध्यायेषु तत्तन्मन्त्रकल्पेषु वचनेभ्यश्च अवगन्तव्यः ॥ 13 ॥ इति श्री हरितकुलतिलक-श्रीवत्सांकमिश्रसूनोः श्रीरंगराजदिव्याज्ञालब्ध-श्री पराशर-अपर-नामधेयस्य श्रीरंगनाथस्य कृतौ श्रीविष्णुनामसहस्रविवरणे श्रीभगवद्गुणदर्पणे उपोद्धातः । ॥ उपोद्धातप्रकरणं समाप्तम् ॥

The way to make Use of the Names along with their signs and symbols can be learnt from the words and the passages contained in the explanatory chapters of the ‘Udyoga’, ‘Moksha- dharma” and “Vaishnava dharma” and also from the books that lay down the rules for performing japa in respect of each mantra. THUS ENDS The Introduction to be commentary called Sri Bhagavad- Guna-Darpana explaining the Thousand Names of Vishnu, written by Sri Ranganatha who is the shining star of Harita race, who is the son of Sri Vatsanka Misra and on whom was conferred the name of Parasara Bhatta by the divine command of Sri Rangaraja.