BHEESHMA EKAADASI AND VISHNU SAHASRANAAMAM
(I-DISCOURSE BY N. R.
SRINIVASAN, FEBRUARY 2012)
Maagha Sukla Ekadasi is called
Bheeshma Ekadasi. It is on this day
Vishnu Sahasranama was imparted to Yudhishtira by his beloved grand-father
lying on the bed of arrows. Bhagavadgeetaa came out of the discussions that
took place between Lord Krishna and Arjuna on the first day of the Mahabharata
War and Vishnu Sahasranaama on the day when Bheeshma departed from the
mortal world to join his team of Vasus. On that day Krishna showed for the last time
His Viswaroopa to Bheeshma and Bheeshama gave up his ghost chanting his name. Vedavyasa
is the author of both of these who managed to include them in the Great Epic
Mahaabhaarata while composing it.
Bheeshma had been too long in
this mortal world away from his team of Vasus due to a curse. Even lying on the
bed of arrows after ten days of fearful battle and waiting for the auspicious
day to arrive for his departure seemed as though he had spent Eons on this
uncomfortable bed. The presence of Lord Krishna accompanied by Yudhishtra made
him comfortable and happy as he was blessed by the divine presence before him. Krishna
praised Bheeshma as the one who is unconquered and in-conquerable. Even Yama
had no control on his departure. Bheeshma could choose his own death in this
world. Bheeshma was also blessed by
Krishna not to have any more pains till he departed so that he could impart
Rajaneeti (The wisdom of ruling the country) to Yudhishtra. Krishna told
Bheeshma that he had still sixty five days for his departure to get back to his
divinity as Vasu on the first day of his visit.
Even though victorious
Yudhishtira was not brave to face Bheeshma direct because of his guilty conscious.
He was not confident as to how to run the country in the absence of his great
Pitaamaha. It was a very heavy responsibility. He had spent all his time in
family quarrels and exile after losing his father Pandu early in life. He needed the divine blessings and elderly
advice from his grand-father. Bheeshama could not deny his grand-son his wish
even if it were to postpone his departure a few days after Makara Sankranti
while Sun was trying to enter Makara and take his Northward journey. His
movements were slow with his single wheel chariot with seven horses. Puraanas
say that his chariot came to position on Rathasaptami day. That slow movement
of Sun suited Bheeshma too. Probably he wanted to depart on an auspicious day of
Ekadasi so dear to Lord Vishnu and so to Krishna. He had been on water diet
alone ever since Arjuna made a perennial water source, kept permanent flow of
it to his mouth at his will. Virtually he was observing Ekaadasi Vrata in
accordance with Saastras as he gave up conventional food lying on the bed of
arrows and his thoughts were all on the Supreme. He had no more physical pains or hunger by the grace of Lord
Krishna. He had completed his discourse on Rajaniti to Yudhishtira. But
Yudhishtira had still six more questions. Bheeshma had no difficulty to answer
these six spiritual questions of Yudhishtira though he felt embarrassed to
answer them while the Lord himself was there. Krishna cleared his embarrassment
telling him that he wanted the world to remember Bheeshma as the noblest
warrior, loyal to the Kuru dynasty with selfless service, known for keeping his
promise (pratijna) under all difficult circumstances and knowledge of wise
governing.
Bheeshma could read the mind of
the Lord and so avoided using the word Namah after each name of the Lord as was
the norm in Rudram of Rigveda while imparting the thousand names of the Lord. Krishna
came there to pay his obeisance to his greatest devotee and so he would be
embarrassed if he were to listen to each word with Namah added to it in his own
glorification. As we all know Rudram
consisting of 1008 names of the Lord is the father and mother of all
Namaavalees (names in glorification of the Lord Rudra). Vishnu Sahasranama
therefore contains all names in the Nominative case only in Sanskrit Language unlike
Rudram which is in the objective case adding
the word Namah after each name. The names of Vishnu are also in all the three
genders as the Supreme Principle cannot be identified with any gender. We all
know Brahman is common gender in Sanskrit, neither he nor she. Wherever the
term is in neuter gender it means Brahman, the Infinite Reality. Wherever it is
feminine it means primordial Energy. Wherever it is masculine it denotes
Vishnu, the all pervading, Lord of Lakshmi. The names expressed in Nominative
case made the work of Aagamas little difficult. They could prescribe Rudram for
Abhishekam but not Vishnu Sahasranamam.
So in Saivite temples they chant Rudram while doing Abhishekam and in
Vishnu temples they resort to Purusha Sooktam and so do not use Vishnu
Sahasranaamam which they use later for Archana.
The six questions Yudhishtira
posed to his grand-father are as follows:
1)
Who is the greatest Lord in the World?
2)
Who is the one refuge for all?
3)
By glorifying whom can man reach auspiciousness?
4)
By worshipping whom can man reach
auspiciousness?
5)
What in your opinion is the greatest Dharma?
6)
By meditating (Japa) on what can living beings
go beyond bonds of Samsaara (material world)
It was not difficult
for Bheeshma to answer to all these questions to the satisfaction of
Yudhishtira as he was a constant devotee and admirer of Krishna. It is after
this conversation Bheeshma gave out all the thousand and odd names of the Lord
Vishnu, without elaborating on them for time was running out. It was his last minute revelation of thousand
names of the Lord. In his hurry he repeated some names and even shot the mark
of 1000 for there are 1031 names in Vishnu Sahasranaama.
In all probability, Vishnu Sahasranaamam should be the last
imparted knowledge to Yudhishtira. Bheeshma had the Viswaroopadarsana
(Revelation of the Universal Person) before his final departure on that day.
Mahaabhaarata War lasted for 18 days. Bheeshma fell at the end of the tenth day
and waited on his bed of arrows waiting for the Sun to turn towards Northern solstice.
It took a month for Pandavas to cremate
all their relatives and pay their last homage rites. The coronation of Yudhishtira should have also
taken some time! After that when Krishna met Bheeshma lying on the bed of arrows for the first time, Krishna told him he has
still 65 days to live in this world. When Krishna met him for the last time
Bheeshma says that the month of Maagha has already arrived and it is time for
him to bid good-bye to all. From this it is clear that Bheeshma did not leave
this world on Makara Sankranti Day, which falls on Pushya Krishna Amaavasya, as
many think. Bheeshma Ekaadasi is always
in Magha month in Hindu calendar. Many also believe that on Vaikuntha Ekaadasi
Day the conversation between Krishna and Arjuna took place which became the
subject matter for Bhagavadgeetaa, whose author was Vedavyaasa. This day is
celebrated as Geetaa Jayanti day by Geeta Bhavan, Sivananda Aasrama and others.
Though the lapse of more than ninety-five days cannot be justified between
Vaikuntha Ekadasi and Bheeshma Ekaadasi, it seems safe to assume Bheeshma Ekaadasi
as the day in which Vishnu Sahasranaama was imparted to Yudhishtira by
Bheeshma. But panchangas confuse again saying that Bheeshma died on Bheeshma
Astami day which comes after Ratha Saptami.
If Bheesham passed away on the eighth day how did he deliver Vishnu
Sahasranaama to Yudhishtra three days after, on Bheeshma Ekaadasi day?
The last Anuvaaka of Chamakam of Sri Rudram has only
numbers in Nominative case in Sanskrit language to meditate upon Supreme
Principle with no clue as to what it means. This has been explained in a
separate discourse “Significance of Odd
and Even Numbers in Chamakam” with our limited knowledge. Since these
numbers are all in Nominative case in the Sanskrit language there is no
provision to add the word “Namah” at the end as in Namakam of Rudram where the
word ‘Namah’ is added to the word of the Lord in dative case. Vishnusahsranaamam, as given out by
Bheeshma, has also words only in the Nominative case and therefore here also
the word “Namah” has no place. The
concluding Mantra of Namkam mentions “Om
Namoh Vishnave”.
The sage of the Rudropanishad should have in his mind the
names of Vishnu only when he started mentioning in Chamakam odd figures in the
series 1-3, 3-5, 5-7 etc and ended it at 33. He should have realized the rate
at which he was going he may not be able to complete all the names of Vishnu.
Then he tried even numbers in the sequence of four 4-8, 8-12, 12-16 etc to
hasten the process. There too he should
have found out it would not be possible to exhaust the list in his mind. So he
gave up after 48. Bheeshma should have remembered this last Anuvaka and started
reciting the names of the Lord normally to complete all the 1000 names he had
in his mind, looking at the Visvaroopa of Lord Krishna, to Yudhishtira but in
the process went beyond to 1031 names. As you all know Rudra is the celebrated
deity of Kurus and Gaandhari worshipped Rudra. Bheeshma had not yet completed the list as it
was ever growing but his time approached to leave the Mother Earth as he was
still reciting. Explanation to these mere names required all the knowledge and
wisdom of Sankaracharya to come out with his commentary which he also stopped
at 1000 names. Had he continued he would have never been able to finish his
work on Upanishads in his short span of life! Thus no one can fathom the names
of Vishnu as to where it begins, how it should be and where it ends! Vishnu
means all pervasive—universe and beyond. What is known is one forth; what is
unknown is beyond our imagination! Purushasookta says 10” remain always beyond
our imagination however much we try to understand him.
It remained for
Sankara to come out with his Bhashyam (commentary) on Vishnu Sahasranama, his
very first spiritual work. Sankara when got initiated to four Mahaavaakyas of
Upanishads wanted to take up the work on Upanishads to bring out his
elucidations on it. But driven by divine instinct and prompted by his Guru Govindapaadaachaarya
he decided on this master-piece of work—commentaries on Vishnu Sahasranaama.
Proper understanding of these terms will gradually open our vision to the wisdom
of Vedas. Contemplation on these names with proper understanding can deepen the
faith and broaden our devotion to understand the all
pervading Reality, Vishnu. Govindapaadaacharya was overwhelmed with Sankara’s
elaborate explanation of 1000 bare names even beyond his capacity; He was
confident that Sankara will eventually do an excellent job on his proposed work
of commentaries on Upanishads and gave his consent.
Ardent devotees of
Vishnu generally perform Vishnu Sahasranaama Archana daily. If that is not
possible they perform this worship at
least on their own birth-days, on eclipse days and on the day on which the Sun
moves from one Zodiac to another (the Sankraanti Day). This Archana mode of
worship is prescribed for warding off the evil effects of the
planets, ward of the wrath of the rulers, prevention of incurable diseases,
elimination of ruthless enemies etc., as stated in the Phalasruti which seems
to be a later addition. The highest effect however is for purifying the mind
for inward focus for meditation and progress towards Liberation. In Vishnu
Temples Sahasranaama Archana is performed after Abhishekam, as also on special
days like Vaikuntha Ekaadasi, Makara Sankraanti, Chitra Vishu and Bheeshma Ekaadsasi
for the general welfare of all the people.
It
may be asked how Bhishma could have lived fifty-six days after the close of the
war, if only fifty days had elapsed from that time to the winter solstice when
Bhishma hoped to give up his life-breath. But the explanation appears to me to
be simple enough; though the winter solstice occurred fifty days after the
close of the war, Bhishma does not seem to have died on the solstice day, when
the arrows were extracted from his body but appears rather to have lingered on
till the sixth day after the winter solstice. We have seen that the solstice
took place then on the fifth lunar day after new moon in the month of Magha. It
was on the sixth day from this, that is, on Magha Sukla Ekadasi, that Bhishma,
“that pillar of Bharata’s race,” seems to have “united himself with eternity.”
Tradition asserts that Bhishma died on this very day, and our almanacs even now
make note of the fact and call the day by name of “Bhishma Ekadasi.” To this
day, death on the eleventh lunar day of the bright fortnight of the month of
Magha is held in great esteem, and next to that, death on such a day of any
other month. Possibly the supposed religious efficacy rests on the memory of
the day of the royal sage’s death.
Om Namoh Bhagavate
Vaasudevaaya
EKAADASIS ALL-ROUND THE YEAR
HINDU CALENDAR
|
VEDIC MONTH
|
KRISHNA PAKSHA
|
SHUKLA PAKSHA
|
(Dark fortnight)
|
(Bright fortnight)
|
||
Chaitra
|
Chaitra
|
Paapamochana
|
Kaamada
|
Vaisaakha
|
Madhusoodhana
|
Madhusoodhana
|
Mohini
|
Jyshtha
|
Trivikrama
|
Apara
|
Paandava
|
Aashaadha
|
Vaamana
|
Yogini
|
Sayani
|
Sraavana
|
Sreedhara
|
Kaamika
|
Pavitropana
|
Bhaadrapada
|
Hrishikesa
|
Aananda
|
Paarsva
|
Aswini
|
Padmanaabha
|
Indira
|
Paasaankusa
|
{Adhika maasa}
|
Parama
|
Padmini
|
|
Kartik
|
Daamodara
|
Utthaana or Rama
|
Prabhodini*
|
Margaseersha
|
Kesava
|
Utpanna
|
Mokshada (Vaikuntha Ekaadasi in Sri Rangam)+
|
Pushya
|
Naaraayana
|
Saphala
|
Putrada
|
Maagha
|
Maadhava
|
Sat Tilaa
|
Bheeshma or Bhaimi
|
Phalguna
|
Govinda
|
Vaikuntha
|
Amlaki
|
*Geetaa Jaynti Day in Guruvaayur Temple. This is called Vrischika or Guruvayur
Ekadasi. This is the day Geeta Jaynti is celebrated in North Indian States and
ISKCON temples.
+Observed as Geeta Jayanti day in Sivaananda Ashram, Geetaa
Bhavan etc.
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