Darsanodaya (Exposition) of Vishnu Sahasranaama
DARSANODAYA (EXPOSITION)
OF VISHNU SAHASRANAAMA
(I-DISCOURSE BY
N. R. SRINIVASAN, JUNE 2012)
An exposition is a discourse of the meaning or purpose of a
composition. This exposition here may be
called Vishnu Shasranaama Darsana in
Sanskrit. Vishnu Sahasranaama (VSN) is a hymn of thousand names of the
All-Pervading leading us through thousand ways to the Transcendental.
In the beginning it was water everywhere. It was cold and
dark. Vishnu appeared on the horizon as blue skinned and filled the world with
light. He took three steps as Trivikrama—dawn, noon and dusk—and drove gloomy
demons to night. Some sages called him Bhagavaan, the keeper of communal
wealth, others called him Naaraayana, the deliverer of Mankind (Nara=human;
ayana=abode) and others Vaasudeva, Lord of all elements and Tadekam (the ONE and only one). The main God of the Zodiac is the Sun God
called Vishnu. Rig Veda I.155.6, says “With four times ninety names (chaturbhih sakam navatim cha namabhih),
he (Vishnu) sets in motion moving forces like a turning wheel (chakra).” This
suggests that even in Vedic times Vishnu had 360 names or forms, one for each
degree of the zodiac. Bheeshma much later
started praising him with thousands of names mesmerized by the
Viswaroopa–Darsana (Revelation of Universal Form) of Lord Krishna. VSN can
therefore be called Vishnu-Darsana (Vishnu Exposition).
Vishnu Sahasranaama begins with Viswam, Vishnuh and Vashatkaara.Vishnu is the one whose
manifestation is the whole Universe of forms glorified in Purushasookta as Viratpurusha. Vis means to enter. Therefore Visvam
means That One which has created
and entered into the entire Universe as the All-Pervading Reality (Antaryamin) Veveshti Vyaapnoti iti Vishnuh—that
which pervades everywhere is Vishnu. Vashat
means pouring oblations in sacrifices.
Vashatkara therefore means that which is invoked by pouring oblations in
Vedic rituals using the mantra called vashat.
Therefore Brahman is called Vashtkaara or Yajnapurusha. Upanishad mantras say: “Yajno vai Vishnuh”—Yajna is
Vishnu.
Vishnu Sahasranama concludes its 1000 names with the 107th
sloka (hymn) and the devotees plead for their protection in the
108th sloka appealing to Naaraayana
(the Deliverer of Mankind), Vishnu (The
All-pervading) and Vaasudeva
(the Lord of the Elements).—Vaasudevobhi
raksatu (may Vaasudeva protect us!).
Sri Rudram occupies
the prime position among all the Vedic hymns for the praise of the All
Pervading Supreme Principle. Perhaps this inspired Vaisampaayana to come out
with Vishnusahasranaama (VSN) in his epic Mahaabhaarata. Vishnusahasranaama is
a Naamaavali (row of names) that contains 1008 (in reality1031 single names) names
of the All Pervading (Vishnu) and leads all Naamaavalis found in various
Puranas. These names are all in the nominative case in Sanskrit unlike Sri
Rudram and include names in all the three genders. Whenever it is masculine, it denotes Vishnu.
When it is feminine it is indicative of His might, Glory of Power that is
manifested everywhere as Lakshmi (Prosperity). When it is neuter gender it
means The Absolute, Brahman that has entered into all beings as Antaryamin
(Inner-Self). VSN includes names of all deities prescribed in the Shanmatas
(six Sampradayas or Traditions) propagated by Sankaracharya making it universal
for all prayers of all traditions for all occasions, seeking good fortune or pleading
for his help, directed towards the All-Pervading. It is therefore no
surprise that it needed Sankara to unfold the deeper meanings of these 1000
divine names for the first time before starting his work on various Upanishads.
It looks as though he has not touched on the Phalasruti portion of the VSN. The
same is not included in the Thousand Ways to the Transcendental by swami
Chinmayananda who bases his text on Sankara’s commentaries on VSN. In all
probability Phalasruti could have been added later. This is also not found in
the Badrikaasrama text of VSN.
It looks as though VSN has been further expanded by others
to include a prologue and an epilogue which contains benefits (Phalasruti)
derived from its recitation, which are not found in Mahaabhaarata. It is customary to perform Archana (one of
the modes of Hindu religious worship) with VSN daily. If the religiously
devoted Hindus feel that chanting of VSN every day is not convenient, then, they
perform the worship of the All-Pervading with its help on their own birthdays,
on eclipse days and on the days on which the Sun moves from one Zodiac to
another (Sankraanti day) as per scriptural sanctions. Saastras prescribe
Archana form of worship for warding off troubles arising from the position of
planets, anger of the rulers, incurable diseases and ruthless enemies. However,
maximum benefit is for purifying the mind and thus for gaining more and more
inner-poise for the spiritual seeking by meditation. Religiously devoted Hindus
believe regular recitation of VSN promotes prosperity, health and happiness, similar
to what one achieves by Asvamedha Yaaga (Vedic Horse Sacrifice).
Vedavyaasa had a unique style of introducing his works, not
revealing identity as their author, to make them more popular and reverential.
He introduces Bhagavadgeetaa as a dialogue between Lord Krishna as Bhagavaan
and Arjuna in the Upanishadic style of delivering spiritual message , between the deliverer, the
teacher (guru) and the recipient (sishya). He often repeats “Bhagavaanuvaacha”
to attract the rapt attention of the listeners.
VSN is also introduced into Mahabhaarata by yet another
unique style as answers to the inquiring mind of his Grand-son Dharmaraaja by
Bheeshma while lying on the bed of arrows. As we all know Yudhishthira was also
called Dharmaraaja for he was the most righteous and known for his adherence to
Dharma. His questions to Bheeshma are therefore very deep which is natural to
any serious spiritual seeker in his pursuit of attaining liberation. These
question and answers are as follows:
Question 1: Kimekam daivatam
Loke? [Who is the One and the greatest
Lord in the world?]
Answer: Pavitraanaam pavitram yoe
mangalaanaam cha mangalam | daivatma devataanaam cha bhootaanaam yoe avyayaha pitaa
|| [He who is the embodiment of purity
who sanctifies even all sacred things;
He is the most auspicious; He is the God of Gods; He is the eternal and
universal father of all beings (sentient and
non-sentient) pervading them all—Vishnu.
Question 2: Kimva-api Ekam
paraayaanam? [Who is the one refuge for all?]
Answer: Paramam yoe
mahaatejah paramam yoe mahaat-tapah | paramam yoe mahad-brahma paramam yah
paraayanam || [It is the great Effulgence; it is
that which the great controller is: It is the Supreme All-pervading Truth. It
is the highest goal— Lord Vishnu].
Question 3: Stuvantah kam praapnuh maanavaah subham? [By praying to whom in glorification humanity attains peace
and prosperity (Sreyas)—Eternal Bliss?]
Answer: Jagat–prabhum
deva-devam anantam purushoettamam | stuvan-naama–sahasrena purushah
satatoetthitah || [By praying to the Universal Person
(Supreme Principle) with thousands of names in glorification, who is
ever caring for the welfare of all
humanity, the Lord of the Universe (Jagannatha) who is endless—Lord
Vishnu].
Question 4: Kam-archantah
praapnuyur-maanavaah subham? [Whose
worship would lead humanity to peace and prosperity?]
Answer: Tameva
cha-archayan nityam bhaktyaa purushm-avyayam | stuvan-naama-sahasrena purushah
satatotthitah || [By
worshiping that Universal Person with devotion, praising his glory with
thousands of names one can reach true happiness (Sreyas) and auspiciousness that
would emancipate the one from the
shackles of worldly miseries.
Question 5 and
6: Koe
dharmah sarva-dharmaanaam bhavatah parmoe matah? Kim japan muchyate jantuh
janma samsaara-bandhanaat? [Which act of
Dharma amongst all acts of Dharmas is considered as greatest? By meditating on
what all the living entities can escape from the shackles of worldly miseries?
Answer: Anaadi-nidhanam
vishnum sarvaloka-mahesvaram | lokaadhyaksham stuvan-nityam sarva-dukha-atigo
bhavet || [The one and only Dharma is Vishnu
alone, who has neither a beginning nor an end, who directs the entire Universe
and who is the Knower of the World. All living entities can go beyond the
shackles of worldly miseries and bondage (samsara) by chanting thousands of
names in glorification of the All-Pervading (Vishnu)]
{The words naamasahasram
and archana in the above texts have
inspired Aagmas and religious devotees
to come up with sahasrnaama and lakshaarchana modes of temple and home worships with tulasi leaves, flowers and Kumkuma etc., drawing further
motivation from the sloka in
Bhagavadgeetaa “Patram pushpam phalm
toyam yoe may bhaktyaa prayacchati…..}
After answering all six questions of Yudhishtira, Bheeshama
communicates to him thousands of ways to the Transcendental calling for his
rapt attention. He did not have time to go further into details as to the deep
meanings contained in these names of Lord Vishnu which later Sankara explained
in detail in his first commentary on VSN. In delivering these names Bheeshma on
and off repeated some names—74 of them twice, 14 of them 3 times and 2 of
them 4 times, and also called them as thousand names of stotra of Vishnu. A stotra is a hymn in glorification and also
thousand here implies limitless as the names exceed 1000. While chanting the
glory of the Lord devotees often indulge in repetition of the name as you find
in the sloka “sree raama raama raameti”.
Stotra is musical and is meant for loud recitation while Mantra is meant for
deep meditation which has a Chandas (meter), a Rishi (sage) as the author, and
a Devata (deity) to whom it is directed. In
Kali-Santarana Upanishad Brahma says to Naarada that repetition of the names
of Naaraayana alone is sufficient for a seeker to spiritually
evolve in these hard days of extrovert behavior, which is quite natural and
unavoidable in Kaliyuga (Iron Age): This gives also poetic license to repeat
names in slokas: The text from Kali-Santarana Upanishad is given below;
“Sarva sruti-rahasyam
gopyam tat srunu yena kali-samsaaram tarishyaci bhagavatah aadipurushasya
Naaraayanasya naamocchaarana matrena nirdhoota-kalir bhavati” You all know how
Naarada is portrayed as travelling in three worlds singing the words Naarayana
tuned to the musical sound of his Tanpura.
Hindu Religious leaders also recommend repeated chanting of
specific slokas of VSN to derive special benefits. These are:
Sloka 27: Asankhyeyo
apprameyaatmaa visishtah
sishta-krit-suchih | Siddhaartah siddha-sankalpah siddhidah siddhi saadanah ||
Benefit: to obtain success in one’s task; to accomplish one’s goal
Sloka 32: Bhootabhavya
bhavan-naathah pavanah paavano-analah | kaamahaa kaamakrit-kaantah kaamah
kaamapradaha prabhuh ||
Benefit: Successful marriage and married life.
Sloka 46: Vistaarah
sthaavarah sthaanuh pramaanam beejamavyayam
| artho anartho mahaaksoso mahaabhogo mahaa-dhanah ||
Benefit: To get rid of poverty.
Sloka 65: Sreedah sreesah
sreenivaasah sreenidhih sreevibhaavanah |-sreedharah sreekarah sreyah
sreemaan-lokatrayaasrayah ||
Object: To become rich, affluent and famous.
Sloka 80: Amaanee maanado
maanyo lokasvaamee trilokadhrik | sumedhaa medhajo dhanyah satyamedhah
dharaadharah ||
Benefit: To get well educated and shine intellectual.
Sloka 90: Anurbrihat-krisah
sthoolo gunabhrin-nirguno mahaan | adhritah svadhritah svaasyah praagvamso
vamsavardhanah ||
Benefit: To beget children and promote good progeny.
Sloka 103: Pramaanam
praana-nilayah praanabhrit-praana-jeevanah | tattvam tattva videkaatmaa
janma-mrityu-jaraatigah ||
Object: To meditate on the Supreme to realize Consciousness—Infinite
Reality and Self-realization.
Sloka 106: Aatmayonih
svayamjaato vaikhaanah saamagaayanah | devakee-nandanah srashtaa kshiteesah
paapanaasanah ||
Object: To eradicate all sins by meditating on the All-Pervading
Vishnu.
Sloka 107: Sankhabrin-nandakee
chakree saarngadhanvaa gadaadharah | rathaangapaani-rakshobhyah sarva-
praharanaayudhah ||
Benefit: To have suitable weapons for easy delivery during all
kinds of assaults and fights against the preservation of Dharma; to equip
oneself fully to fight all egos.
Dr. (Mrs.) Vora, a Jain by birth and a firm believer in
astrology came out with an interesting concept linking VSN with planetary
(Navagraha) influence. There are 27 Stars (Nakshatras) starting from Aswini and
ending in Revati. Each Nakshatra has 4
Quarters (Paadas). She linked 108 slokas of VSN to 27x4=108 quarters of 27
stars. If a person is born in the first quarter of Aswini, that will correspond
to Sloka 1 of VSN or it becomes his birth-sloka from VSN and similarly
for others born on different quarters of stars.
It would then be appropriate to meditate upon the relevant birth-sloka
on one’s birthday to ward off evil planetary effects (navagraha-dosha). In fact
there are innumerable write ups like these drawing help from Vedic, scientific,
philosophical and astrological as well as other sources by religious
enthusiasts. The above one is picked up as an example since this was cited by
Chinna Jeer, one of the Vaishanva Sect religious heads in his lecture on VSN.
Ashtottara archana form of worship has become an essential
part of sixteen steps worship (shoedasa upachaara Pooja). Ashtottara
means eight after (ashta+uttara). It is the part for the whole of the word Sata-ashtottara
that is 108. Probably it indicates eight
more hymns added in VSN deviating from Vedic Satarudreeya which contains 100
hymns. In this form of worship 108 names of the Lord are repeated. On special
occasions this is extended to Sahasranama-ashtottara or 1008 names. Periodically
Laksha-ashtottara archana is also conducted, that is repeating of 100008 names
of the Lord. As we all know Satarudreeya is a prayer of hundred hymns very
sacred and inspiring involving Rudra which forms part of Taittareeeya Samhitaa
of the Yajurveda. These hundred hymns were repeated by devotees with ardent
faith and total dedication during the Vedic period. Vedavyasa’s Vishnu
Sahasranaama contains 108 hymns, increasing the number by 8 (Ashta Utrtara
meaning later eight). Probably his intention was to repeat these 108 hymns
daily like Satarudreeya. Larter people
felt that it may not be possible for all to repeat all these 108 slokas. It
might have then become customary to repeat at least 108 names of the Lord
during prayers picked up from 108 slokas drawing support from Lord Siva’s
advice to repeat Raam-naama thrice instead VSN. Both Tulasi Maala and Rosary
(Rudraakshi Maala) used in prayers contain 108 beads. This could be the origin of Ashtottaara.
The Rosary or Tulasi Maala used in Japa or meditation
contains 108 beads to make easy counting of 108 names or 108 slokas. 108 beads
are stringed together because it is related to the frequency of our breath. In
24 hours we breathe 21600 times. We normally spend 12 hours in daily routine. That
leaves 12 hours behind for devotion of God. This means that each day 10800
times or 108X100 times of Breathe should be utilized for praying to God. However since it is not practical tin the
busy world, the two zeros are removed. Therefore, breathing 108 times is
appropriate during prayers or repeating one name for each breath. So
Ashtottaras contain 108 names.
The entire Universe is divided into 12 segments. Each represents
a sign of the zodiac. In Hindu religious texts, there are principally Nine Planets
(Navagrahas) that affects us. When 12 segments are multiplied by 9 Planets we
arrive at a figure of 108. Therefore, the number 108 represents the Universe
under the spell of nine planets controlled by the Supreme to whom we pray 108
times or repeat his 108 names for our success.
Original compilation of VSN by Vedavyaasa did not include
Phalasruti. Phalasruti means hearing to the benefits derived from the recitation
of hymns in praise of the Lord. All of
you are familiar with Srutis and Smritis in Hindu Scriptures.
It is firmly believed that the Supreme is immensely pleased with this
glorification and will go to any extent to help the devotees and save them from
all past sins, drawing asurance from Bhagavadgeetaa “sarva paapebhyo mochayishyami maa suchah”—do not grieve; I shall
relieve you from all sins. These were the words spoken to Arjuna who was
already spiritually evolved and enlightened. Vedanta emphasizes one has to go through his Karmaphala (consequences
of accumulated Karmas) and cautiously avoid accumulating more and more of bad
karmas, focus on Satvaguna (good acts)
and finally exhaust even that and aspire for eternal bliss.
Later Bhaktimaarga promoted several steps to focus on the
Supreme which included mananam (recitation) and sravanam (listening). When Phalsruti part was added to hymns, its
listening was also made peremptory. So
stotras (hymns) invariably stress on the importance of listening to the
concluding section of the slokas. Sometimes these are disproportionately
exaggerated as pointed out earlier in my spiritual discourses. It is even emphatically
believed by religiously focused that without listening
to the benefits (Phalasruti) mere recitation of the main portion of the hymns
will bring no benefits. In Satyanaaraayana
Vrata this is extended even to the consuming of the blessed food (prasaada).
The sincere intention behind all these is to bring home the great role played
by Bhaktimarga.
In VSN the following two slokas are recited thrice conventionally:
Vanamaalee
gadee saarngee sankhee chakree cha nandaki |
Sreemaan Naraayanoe Vishnuh Vasudevo-abhi
rakshatu ||108 ||
Sree Raama Raama Raameti ramay raamay
manoramay |
Sahasranaama
tattulyam raamanaama varaananay || Phalasruti ||
One may wonder why the 108th sloka (Hymn) in VSN
is repeated thrice and also why Lord
Siva says to Parvati (this is also a
later addition to the original text of VSN) that merely repeating the word
“Raama” thrice would be equivalent to chanting the 1008 and more names of
Vishnu in Phalasruti. How does the word Raama the name of an Avatar of Vishnu
becomes a Mantra and if so why not the names of other avatars? These need some
deep thinking.
Raama in Sanskrit means that which reveals in every form or
that in which all yogins revel in their meditation meaning Brahmopaasana. The
word Rama is derived in Sanskrit thus: “Ramante
Yoginah asmin iti raamah”. Padma
puraana has beautifully described the
word Raama; “Ramante yoginoe anante
nityaanande chidaatmani’—that which is Eternal, Bliss, Conscious, Endless
and in which the Yogins revel.
The word Raama consists
of two Sanskrit letters Raa and Ma. The letter Raa is the beejaakshara or the seed letter
in the Vedic Mantra Naaraayana
indicating Brahman in Brahmopaasana as stated by Ramanuja. If letter raa
is removed from the word Naaraayana, it
conveys the opposite meaning. Similarly, in the Vedic Mantra Namassivaaya of Sri Rudram if the letter
maa is deleted it conveys the
opposite meaning. Together these two
letters form the Raama mantra. Religiously
faithful believe that the word Raama existed even before Raama’s birth which
Sage Naarada administered to the way side killer as Ma and Raa who later
became sage Vaalmiki meditating on these two letters. Tulsidas, Kabir, Tyagaraja and others,
drawing inspiration from Skanda Purana and Padma Purana, use the word Raama as mantra in their prayers.
Lord Siva addresses the following Sloka to Parvati in Skanda
Purana: Raameti dvayaakshara japah
sarvapaapanodakah | gacchams-tishthan sayanoe vaa manujoe raamakeertanaat | ida
nivartito yaati chaante hariganoe bhavet || [Chanrting Raama japa mantra of
two letters absolves one of all sins. Whoever chants and sings Raama naama when
moving, sitting or sleeping or wherever possible, finds fulfillment and
eventually joins the band of Hari (Harigana), thereby attaining Sreyas,
everlasting Bliss.
Padmapurana glorifies Raamajapa thus: “raama
raameti raameti cha punarjapam…… sarvateertham kritam tena
namocchaarnna maatratah”---reciting the mantra Raama thrice will bring the same benefits as visiting all holy
places (Teerthayaatra.)
The number three in Hindu Theology has great and very many
significance which I have indicated in many of my previous discourses,
particularly, “Words associated with numbers in Hindu Theology” and “Even and
odd numbers in Chamakam”. One may even
ask why 1008 names in VSN which actually even exceeds this and why
Lakshaarchana. You are all familiar with Purushasooktam by now. Purushasooktam
describes Purusha as the one with 1000 heads, 1000 eyes and 1000 legs (Sahasra sheershaa purushah sahsraakshih
sahasrapaat). This looks rather odd for a human figure! What the Sookta
actually means by Sahasra is countless.
In Hindu worship in India you will therefore find Lakshaarchana popular
and probably Hindu- Americans may go with
Million-aarchana to go with the local culture. This only means there is no limit to the
Archana mode of worship. As a blessing in disguise this brings in more revenue
to the temple and also brings in lot of enthusiasm and inspiration to devotees.
Only devotees should not count the benefits based on the number of the
recitations.
In Vedic tradition it is customary to end all discourses
with Shaantipaatha (prayer for peace) by chanting the words “Om
Saantih” thrice invoking peace
within, peace from outside disturbances and peace of God which passes all
understanding (Aadhyaatmika, Aadi-bhautika and Aadi-daivika). Phalasrutis also
have adopted this Vedic practice. The
108th sloka in VSN pleads for the protection from the Lord (vaasudevobhi rakshtu). The last sloka also mentions three emanations
of Brahman—Srimaan Narayana (one who
is water borne), Vaasudeva (Lord of the
Universe or Jagannatha; Lord of all the Elements) and Vishnuh (All
-Pervading). Repetition thrice is addressed to these three emanations conceived
as deities (like Sankarshana, Aniruddha and Pradyumana in Pancharaatra concept
of Vyuhas of Vaaasudeva). This sloka is derived from the famous Vishnu Gayatri:
“Naaraayanaaya
vidmahay Vasudevaaya dheemahi
tanno Vishnuh prachoedayaat” from
Upanishads where all the three names
appear. This Gayatri means: We meditate
upon Naaraayana (the deliverer of
Mankind). For that we devote ourselves to Vaasudeva (Lord of the Elements). May the Lord Vishnu (All- Pervading) invigorate
us! Manu Smriti says: the waters are called Naaras which come out of Nara (Easwara). As they are his original
abode he is called Naaraayana. Nara also refers to mankind and ayana
means shelter.
May be this appeal is
made thrice for various other reasons also. Upanishads mention about four states in
everyday life—wakeful state, sleeping state, dreaming state and deep sleep
state. Human beings live active, partially or fully in all the first three
states. VSN Phalasruti implies that we should always focus on the Raama Mantra
(Sri Raama Raama Raameti) in our wakeful, sleeping and dream states. If we
think always about the Mantra in the wakeful and sleeping state, this will
automatically lead us to the dream state also to dream about the Mantra. The last stage is the one called Tureeya
where you are in unison with Brahman and there is nothing more to think there
though it is of temporary nature; but we have to strive hard to attain everlasting
state of Tureeya by our spiritual efforts.
Also in the Mantra “Bhoor-bhuva-ssuvar-om” Upanishads
mention of three lower strata worlds Bhuloka, Bhuvarloka and Suvarloka through
which the soul wanders experiencing enjoyment or suffering resulting from the
Karmas. Having achieved the goal here the soul returns back to earth as
Jeevanmukta (liberated soul) and takes its final flight to be in unison with
the Supreme. Thrice repeated Mantra also
reminds us of Brahman pervading, all these three Lokas. Our thoughts should
also be focused on Brahman in all the three worlds in order to achieve
liberation. Repetition three times constantly reminds us of these facts. In
modern science these are psychic levels. Raama mantra is essentially
Brahmopaasana (meditation on Brahman) Mantra as explained above. Bhur-bhuva-suva is Om or Brahman says
Upanishads as he pervades all the three.
Hard working American Hindu wives would no doubt appreciate
and love Lord Siva who is so considerate to his busy wife Paarvati suggesting
easy way of reciting only Raama mantra instead of the elaborate VSN of
countless names with full of mystic meanings. Siva is an ardent admirer of
Raama and Raama is ardent devotee of Siva. Yet Vaishnavites and Saivites fight
all the time. Raama consecrated Sivalinga in Rameswaram and devotees called it
Ramalinga. It is easier to say than do
as Lord Siva is not easy to understand. It was not easy for even Paarvati, who was so attached and dedicated to Him. Only
Lord Kartikeya, his own creation could de-mystify him and earn the title of
Guruguha. What Lord Siva indirectly conveyed to her was why to focus on so many
names, concentrate on Tadekam, that one Supreme Being as contained in Raama mantra constantly. He also said thrice so that it should come
out of all physical endeavor, open
expression and mental thinking (kaayaa,
vaachaa, manasaa) initially and then rising to spiritual heights through
Panchendriyas (all sense organs and vital forces), Intellect (buddhi) and Self
(aatman). This is not easy and calls for Jeevan-mukta status of liberated
souls. The Mantra is simple but Saadhana (means) is too difficult. Religiously
attracted ignorant souls blindly think repeating three times the sacred Mantra
as a name of Purnaic person Raama will offer all the goodies promised in Phalasruti
or even by the physical act of Lakshaarchanas and others on lavish scale.
Upanishads mostly focus on Mantras pleading to the Supreme
as seen in Mantras like Asato maa
sadgamaya, Trayambakam Yajaamahe,
Viswaani deva savitr duritaani Paraasuva, last anuvaka of Chamakam etc.,
and dwell upon Brahmopaasana and Saranaagati or Nyaasa (meditation on Brahman
and complete surrender). Encouraged by the divine assurance
in the Bhagavadgeeta (aham tvaam
sarvapaapebhyo mochayishyaami maa suchah) Puranas have allured us to a new and easy
path of temptation by Phalasrutis where benefits mostly match your
physical efforts or sometimes even offering disproportionate rewards for the efforts put in, which if not
properly understood and acted upon will lead us nowhere. It should not be
forgotten that nobody can escape from the operation of the Laws of Karma and
have to exhaust them cautiously and judiciously for spiritual evolution.
Later, Phalsrutis have also found their way into later
Upanishads like Mahaa Naaraayanopanishad
influenced by Puranas. A Phalsruti from
Mahaalakshmi Astakam of Padmapuraana reads as follows:
:Eka kaale
pathen-nityam mahaapaataka naasanam | Dvikaalam yah pathen-nityam
dhana-dhaanya-samnvitah | trikaalam yah pathen-nityam mahaa-satru-vinaasanam ||
[If you recite the Lakshmi Ashtakam
once daily you will get rid of sins accrued from capital crimes; if you recite
twice daily you will be rewarded with
plentiful riches; and if you recite thrice daily you will be able to destroy
all your formidable enemies] I wish this could be as simple as this which
follows the preaching of organized
religions. If people can get rid of all sins from capital crimes by reciting
sloka only once daily what else inspires them to go further? Our Bhaktimaarga
enthusiasts will no doubt come with elaborate explanation pointing out how
ignorant or misunderstood others are in
interpreting their meanings. They may explain riches as all spiritual wealth,
and enemies mean all egos that influence common people. Slokas are not mystic
Vedic texts. Slokas are meant for common
man and therefore their meaning should be simple and straight –forward unlike
Vedic mantras.
VSN slokas contain 1000 and odd names of Vishnu to be
chanted. Apparently they look simple.
But to a spiritual thinker all the
108 slokas in the VSN can be considered as Mantras. A mantra has a Chandas, a
rishi or sage as its author and a Devata or deity to be meditated upon.
Vedavyasa is its author. He has composed it in Vedic style using Anushtup Meter
(Chandas). Narayana is the Devata to be meditated upon. The
question still remains as to how do we overcome the laws of Karma by this
approach?
Mahaanaarayana Upanishad also comes with such Phalasrutis
probably influenced by later Puranic period, perhaps included later!
For example, Phalsrutis in Trisuparna Mantras:
“Trisuparnamayaachitam
braahmanaaya dadyaat | brahmahatyaam vaa ete ghnanti || | ya imam trisuparnam ayaachitam
braahmanaaya dadyaat | broonahatyaam vaa ete ghnanti || Ya imam
trisuparnamayaachitam braahmanaaya dadyaat | veerahatyaam vaa ete ghnanti || [One
should teach these three sections called
Trisuparna Mantras to a Brahmin without asking for any fee. These mantras
terminate the sin of killing a learned Brahmin; get rid of the sin of killing
of fetus; terminate the sin of annihilation of valorous beings (who die a noble
death fighting in a war).
All sins mentioned here are of capital nature pardoned by
merely teaching these Vedic Mantras to Brahmins not even waiting to watch the
effect produced on the recipients. Probably this Upanishad has been influenced
by sages like Valmeeki and others of
Puraanic lore who had indulged in capital crimes before their enlightenment!
BENEFITS
OF RECITING THE THOSAND NAMES OF THE ALL PERVADING (PHALSRUTI IN
VISHNUSAHASRANAAMA)
·
That man who hears the names every
day who recites them every day never meets with any evil either here or
hereafter.
·
If a Brahmin (the learned in
Scriptures) does this he succeeds in mastering the Vedanta; If a Kshatriya (a
protector of the community) does it, he will always be successful in his
fight against the evil; A Vaisya (a trader who serves the community) by doing
it, becomes rich and affluent to serve the community better; A Sudra (a person
who physically renders service to community) earns great happiness
enjoying his selfless service.
·
If one develops desire to earn the
merits of following the path of Dharma (righteousness), one succeeds in earning
it by hearing or reciting these names.
·
Those desirous of wealth succeed to
become wealthy by reciting Lord’s glorious name; similarly those who desire to
have good progeny will succeed in their sensual pleasures by chanting these
names.
·
Those with devotion and perseverance and heart
wholly turned towards the Lord , recite these thousand names of Vaasudeva (Lord of the
Universe) everyday, after having cleansed their body and mind, will succeed in acquiring great fame, a position of
eminence among his kinsmen, enduring prosperity, and lastly, that which is of the
highest benefit, Sreyas, the final liberation and bliss.
·
Such people never meet with fear at
any time, and acquire great prowess and energy. Disease never afflicts them;
splendor of complexion, strength, beauty, and accomplishments become their
natural possessions.
·
The sick become hale healthy, the
afflicted become freed from their afflictions; the frightened become freed from
fear, and those drowned in calamity are freed from it.
·
Those who sing the
praises of that Master of All Beings succeed soon crossing the ocean of difficulties
by reciting the thousand names of the All-Pervading with devotion and faith.
·
That mortal being who takes refuge
in Vaasudeva and who becomes devoted to Him, becomes freed of all sins and
attains salvation enjoying the company of the Supreme Principle (Brahman).
·
Those who are devoted to Vaasudeva
never have to deal with evil. They become freed from the fear of birth, death,
decrepitude, and disease.
·
Those, who with devotion and faith, recite these hymns (consisting of the thousand names
of Vaasudeva) succeed in acquiring solace
to soul, forgiveness of disposition,
prosperity, intelligence, memory, and fame. Neither wrath, nor jealousy, nor sexuality,
nor evil understanding, ever appear to those followers of dhaarmic (righteous)
pursuits and who are devoted to that Supreme Principle.
·
This hymn in praise of the
illustrious Vishnu composed by Vyaasa, should be recited by that person who
wishes to acquire eternal happiness (Sreyas), the one that gives the highest
benefit (viz., emancipation from repeated births and deaths).
·
Those persons that worship and adore
the Lord of the universe, that Divine--
who is unborn and possessed of blazing effulgence, who is the origin or
cause of the universe, who knows no deterioration, and who is endowed with eyes
that are as large and beautiful as the petals of the lotus-are never to meet
with any discomfort.
Sloka 108 is essentially is Vishnu
Gaayatri and VSN ends with this Gayatri Mantra pleading to the Supreme for all
time protection (Vaasudevobhi rakshatu)
invoking the names of Naraayana, Vishnu and Vaasudeva (found in Vedic Vishnu Gaayatri) chanting the mantra thrice. Later Phalasruti which was added inspired by
Skanda Puraana added another Raama
mantra pleasing both the followers of
Siva and Vishnu of the puranic periods as Rama mantra is addressed to Brahman
covering both the aspects of Siva and Vishnu as explained above. VSN is called Stotra because it contains thousand names (that which is said in
glorification) but makes it effective for Brahmopaasana
(meditation on Brahman) by adding the last sloka in Mantra form. Later inspired
devotees have added another sloka adding Rama
mantra (Sri Raama raama raama raameti) which again is a Brahmopaasana mantra like the one given from Vedas. Raama mantra is a sacred mantra in
simplified form for Om namoh Naaraayanaaya and Om namah
Sivaaya. Therefore focus
your thoughts while doing Raama Japa
with this thought and not as the son of Dasaratha and Kausalya of Puranas.
Om
tad Brahma | Om tad Vaayuh | Om tad
Aatmaa | Om tat Satyam | Om tat Sarvam
| Om tat Puror-namah ||
Om
antas-charati bhooteshu guhaayaam visvamoortishu| Tvam Yajnastvam Vishnustvam Vashatkaarastva(ga)m Rudrastvam
tvam prajaapatih ||
(For deeper understanding of the above
mantras, go to Blog <nrsrini.blogspot.com> of my discourses on Mahaa
Naaryana Upanishad).
Jalam Vishnuh sthalam Vishnuh Vishnur-aakaasam-uchyatey
| sthaavaram jangamam vishnuh sarvam vishnumayam jagat ||
[The
One Supreme cause of the whole universe is Vishnu; and all effects
are but different expressions of their cause.]
References :
1. Swami Chinmayananda, Vishnu Sahasranaama,
Central Chinmaya Mission Trust, Mumbai, India
2. Ananta Rangacharya, Principal
Upanishads, Bangalore, India
3. Rama Prasad, American Gita
Society, Bhagavadgeetaa, California, USA.
4. Prem P Bhalla, Hindu Rites,
Rituals, Customs and Traditions, Pustak Mahal, Delhi, India.
IS VISHNU SAHASRANAMA A SLOKA (VSn) OR Narayana Mantra FOR MEDITATION?
Who is the God in the orb of the Sun? He is Samvatsara or Kalapurusha, custodian of times of all the 360 days in a year (samvatsarah purushah bhootaanaam adhipatih-MNU). He is Brahman. “Ambasyapaare bhuvanasya madhye nakasya prishthe mahato maheeyaan (MNU)”—
One who is greater than the great, resides in the vast ocean
(Narayana), in the atmospheric region and on the surface of the
celestial abode. He is Narayana. He is Vishnu . Rig Veda I.155.6, says
“With four times ninety names (chaturbhih sakam navatim cha namabhih),
he (Vishnu) sets in motion moving forces like a turning wheel
(chakra).” This suggests that even in Vedic times Vishnu had 360 names
or forms, one for each degree of the zodiacs like a turning wheel
(chakra).” And that Vishnu is Brahman and that is Narayana with 360
names.
But, NARAYANA is a Proper noun applicable to him only. Appayya Dikshitar bemoaned that he could not dispute this fact because according to Sanskrit grammar, when the words “Nara” and “ayana” are joined, it does not become “Naaraayana” (unlike in other cases) but comes out as “NaaraayaNa” with an emphasis on the last “Na”, and becomes a Proper noun applicable to the sole and exclusive entity of “Sri VishNu NarayaNa” (like UttraayaNa and not Uttarayana).
Let us see just a few of these:
The
roots 'VIS' and 'VISH' mean 'to spread in all directions' (ref: Visanti
= enter) while the root 'VIS' also means 'surround ' (ref: vivesti) all
meaning' all pervading'. It is the centripetal force that holds the
universe together, the basis of all light, matter and life (vide Brihad
Devata 2.69) as the inner cohesion through which everything exists,
Vishnu dwells in everything and owns everything and according to
Mahaabhaarata (5.70.13)
"He
is VISHNU because he overcomes all. He is the symbol of perpetual life
and therefore the ultimate goal of all temporary beings”.
Sankara wrote on exhaustive commentary on VSN as directed by his Guru Govindpaadaachrya, his first ever commentary. I wonder why Satarudram and Chamakam though in Vedas was not chosen? Perhaps VSN was nothing but several epithets of Parabrahman who is Ananta, whose author was Vedavyasa. Vedvyasa
also started writing Mahabharata paying obeisance to Narayana and also
closed it similarly. Though it is called 1000 names it contains 1031
names in which 2 are repeated four times 74 are repeated
twice, and 14 thrice but not Narayana. VSN does not have the
introductory slokas or Phalasrutis as we chant today, in Shanti Parva.
IT begins with “Visvam Vishnu” and ends with “Vasudevobhi rakshatu”
Please recall my recent E-mail that a
pilot research findings of The Department of Physiology, Pondicherry,
International Stress Management Association, Hyderabad, Department of
Physiology, Little Flower Medical Research Center, Kerala revealed,
depression, anxiety, stress and cortisol were significantly decreased
and blood pressure was regulated within normal limits and MMSE scores
and spatial memory was significantly improved followed by regular
chanting of Vishnu Sahasra Nama(VSN) like earlier studies on Vedic
Gayatri Manrtra. It is obvious VSN is also
equally effective like Veda Mantras. This makes us believe VSN is also a
mantra, not just Namavali, to focus on Paraabrahman! VSN is most
popular among all Shasranamas often resorted to in Temple and Home
worship for prayer. It is worth chanting it with full understanding of 1000 names as explained by Sankara and others.
APPENDIX
Why Lord Vishnu
is Called as Shunyah or Zero in the Vishnu Sahasranama?
Posted
by M.K. Sudarshan | Apr 20, 2016 | IndiaDivine.Org
One
of the “namas” in the Sahasranamam that I’m always intrigued by is the name
“shunyah” given to Vishnu, which appears in sloka No. 79:
suvarnavarno
hemango varangas chandhanangadhi
viraha vishamaha sunyo grithasirachalaschalaha
viraha vishamaha sunyo grithasirachalaschalaha
The Sanskrit word
“sunya” means “zero”, “nullity”, “cipher”, “emptiness”.
It would strike
anyone as extremely odd that the Sahasranamam should choose to call Lord Vishnu
as Zero! You can understand God being called “ekaha”, the One Supreme Being.
The essence of all monistic theism lies in the belief that God is One (the
Upanishad says,
“sayaschayam
purushe; yaschasavadhithye; sa ekaha”).
You can understand
too God being addressed as “ananthaha” the Infinite, as in the Sahasranamam
stanza 70:
kamadhevaha
kamapalaha kami kanthaha krithagamaha
anirdhesya vapurvishnuhu viro ‘nantho dhananjayaha
anirdhesya vapurvishnuhu viro ‘nantho dhananjayaha
Since God is
Immeasurable it seems plainly alright to name Him “ananthaha” the Infinite. But
how is one to explain hailing the Almighty as “shunyah” the Cipher?
There is a view that
“If Infinity is immeasurable, so is Zero”. Mathematically speaking, one could
define zero to be anti-infinity. If “Infinity” is immeasurable plenitude,
“Zero” is immeasurable emptiness. If you were to imagine, say, an interminable
series of values, from zero to infinity, floating somewhere out there in
endless space, then, surely, Zero would be at one end of it while Infinity
would be found at the other end, wherever, that is, the two ends may be found,
if at all. And if you reflect upon it deeply, that would make out “Zero” and
“Infinity” to be two sides of the same un-graspable coin.
By the same logic,
you might say the Sanskrit “ananthaha” and “shunyah” might seem antonymous but
in reality they mean the same thing. Hailing God Almighty as “Lord Infinity” is
hence no different from hailing Him “Lord Zero”.
Incredible logic
notwithstanding, we know for a fact however that the “Infinite” and the
“Cipher” are never really the same thing. None of us would be willing to
exchange one for the other if it came to a real choice between the two. If I go
up, for instance, to a venerable “acharya” or “guru” and prostrate at his feet,
I would expect him to shower his benediction upon me saying, “May you be
blessed in life, my son, with Gods infinite Grace!” If instead the man were to
say, “May Gods zero grace be thine in life!, the blessing would stand
transformed into a vicious curse, wouldn’t it?
So then, why is God,
who is Infinite Being, being called “sunya”, a Zero – the very opposite of
infinity? The traditional commentators of the Vishnu-Sahasranamam offer us some
explanation in their respective “bhashyas”.
Let us take up Adhi
Sankara’s “Sahasranama bhashya ” first.
In his commentary,
Sri Sankara (6th CE) explains “sunya” as an apt “nama for God, the Supreme
Brahman, who is “nirguna ” – i.e. the Being who is totally devoid of any
qualities or attributes. In other words, according to Sankaras school of
metaphysics, God is “guna sunyan”.
According to this
explanation, God transcends all attributes. His qualities like omnipotence,
omniscience etc. only serve to help us in ascertaining His reality but they do
not “per se” define Him. The truth of
Gods existence cannot be grasped by us with reference to His qualities or
“guna” alone, says Sankara. Brahman is to be apprehended as an Absolute Being
who stands far apart from and quite beyond any of His infinitely (“ananthaha”)
great qualities – i.e. He is “nirguna brahman”, a Being without qualities, a
Being with “zero” qualities. Hence it is fit to call Him “shunyah”
Let us turn to the
other explanation found in the commentary of Sri Parashara Bhattar (11th CE) on
the Vishnu Sahasranamam titled “bhagavadh
guna dharpanam”.
Bhattar explains
“shunyah” in the typical way of the school of Visishtadvaitha theology.
According to this school, God is the Supreme Abode of all auspicious
attributes. The Almighty is full of innumerable good qualities like “gny+an+a”,
“bala”, “aiswarya”, “virya”, “shakthi” and “tejas”. In Visishtadvaitha, God is “ananthakalyana guna
ganan+” (to use a famous expression of Sri
Ramanujacharya) – i.e. Brahman is Being with
Infinite Number of Happy and Wholesome Attributes. The theology next states
that God, by corollary, is also totally devoid of inauspicious, un-wholesome or
negative qualities.
According to Bhattar,
in so far as, Brahman is replete with infinitely good attributes, He is to be
known as “ananthaha”. And in so far as He is absolutely bereft of defective
qualities, He is to be known as the God of “zero-defects” – in other words, He
is “shunyah”.
From a purely theological
standpoint both explanations above are equally valid and wholly satisfying
(depending, of course, upon which school of Vedanta – Sankaras or Ramanujas –
one is predisposed towards). All the same, for one who is not steeped in the
various nuances and niceties of Vedantic theology, (especially for one who
cannot really appreciate the technical difference between the metaphysical
“nirguna” and “savisesha” Brahman), the explanations of Adhi Sankara and
Parashara Bhattar for “sunya” might only seem to resemble the case of the
proverbial bottle that got described as “half-empty” by one and “half-full” by
another.
Even leaving
theological considerations aside, one can still regard Zero to be a remarkably
apt “nama” for the Almighty. Common knowledge of the world around us reveals
how all-powerful the concept of Zero, “sunya”, truly is. When we look at the
history of Zero, we realize why “sunya” is almighty indeed!
Until about 1500
years ago nobody in the world outside India could count numbers beyond 9 without
enormous difficulty. The entire Greco-Roman Western world knew nothing about
the Hindu-Arabic system of numerals that prevails in the entire world today.
The Romans depended upon alphabets to denote numbers – such as I, X and C or
with V, L and D. In their system the number 32 had to be written, for example,
as XXXII but writing a number like 3200 or 32000 for the Greeks and Romans
presented a huge, often insurmountable problem! For several centuries the
Greco-Roman civilization struggled with this cumbersome system of numbering. It
was the principal reason why for almost a thousand years Western mathematics
hardly advanced beyond being a method of elementary counting and mensuration
using crude devices like the abacus. The Greeks and Romans had no knowledge of
how to deal with large numbers, ratios, series, complex algebraic functions and
calculations – all child’s play for any high-school student today. Western
thought simply stagnated for ages since it could just not grapple with the
mathematical problem of large numbers and calculations.
Somewhere between
1000 and 1200 AD, the Western world came in contact with the Arab world and
that was when the Hindu-Arabic system of numerals opened the eyes of the
Europeans to a whole new world of mathematical thought.
The Arabs had for
long borrowed and been using the Hindu system of numerals that had been in use
in ancient India for more than a thousand years earlier. The Hindu system did
not use alphabets but a simple but versatile scheme of numeric symbols starting
from “Zero” – the famous “sunya” – and ending with 9. These symbolic numerals
made it so easy to represent and calculate numerate values anywhere from zero
to infinity in quick time. They enabled complex functions and calculations.
They made it possible to represent the most formidable series of values by a
mere formula which in turn facilitated further complex mathematical functions!
The Western world realized – for the first time ever – the power of the Hindu
numeral system: a power that became the inspiration for all the mathematical
advancements to later come out of Europe: algebra, ratios, surds, functions
such as squares, cube and root, series and progressions, logarithmic tables,
quadratic equations… and so on and so forth.
It was the power of
Zero, “Sunya”, indeed, that made the European Renaissance possible – the
Renaissance that eventually gave birth to all the wonderful discoveries of
modern mathematics such as Fibonacci’s series, Pascal’s Probability theory and
even Newton’s Calculus! “The concept of Zero unleashed something more profound
than just an enhanced method of counting and calculating”. Zero revolutionized
the old modes of human thought. It meant firstly people could use only ten
digits, from 0 to 9, to perform every conceivable calculation and to write any
conceivable number. Secondly, it opened up a whole new world of possibilities
for abstract human thinking that had been simply unthinkable before!
How did the ancient
Hindus discover such a powerful concept as “sunya” while the rest of the world
remained ignorant of “Zero” for ages?
To grasp the concept
of “sunya” required a very high level of intellectual and spiritual advancement
as what prevailed in India during and after the Vedic period. As the English
philosopher, A. N. Whitehead wrote: “The point about zero is that we do not
need to use it in the operations of daily life. No one goes out to buy zero
fish or eggs. (But) It is in a way the most civilized of all the cardinals, and
its use is only forced on us by the needs of cultivated modes of thought”.
Vedic mathematics and astronomy of those ancient times clearly bear evidence to
the highly sophisticated conceptual and ideological skills that our Indian
forbears possessed. There was no doubt at all that the ancient Vedic Indians who
gave to the whole world the idea of “sunya” were indeed masters of the most
civilized and “cultivated modes of thought”.
There was a great
mathematician in India who lived in the 10th century CE, He was Bhaskaracharya.
He wrote several pioneering treatises (in Sanskrit) on Vedic mathematics. In
one of the treatises, it is said, he wrote a small dedication: “To the Supreme
Brahman, who is Infinity, I offer my salutation”. Bhaskaracharya used the Sanskrit word
“khahara” to denote God as “Infinity” in the dedication. It is derived from
“kham” which means “Zero” and “hara” meaning “divided”. The word “khahara” was
meant to indicate that God who is Infinity is related to Zero.
Bhaskaracharya was
the first mathematician to reveal to the world the intimate relationship
between “sunya” and “ananthaha”, between Zero and Infinity. Any quantity
divided by “sunya” is equal to Infinity, he said. Take a value like 16 and
divide it (“haraha”) with progressively decreasing divisors. What happens? The
quotient progressively enlarges. For e.g. 16 divided by 4 = 4; and 16 divided
by 2 = 8; and eventually when 16 is divided by 0 it equals “Infinity!” Every
quantity, every value in the world, when divided by “sunya”, results in the
same quotient or result viz. Infinity, “ananthaha”
Such is the mighty
power of Zero that it can raise and relate all values on earth to the exalted
state of Infinity –that very same state in which God Almighty, the Vishnu of
the sacred “Sahasranama”, is said to eternally reside and rule!
IS VISHNU SAHASRANAMA A SLOKA (VSn) OR Narayana Mantra FOR MEDITATION?
Narayana is Parabrahman according to Ramanuja. The words Narayana and SATHYAM appear in VSN. Sathyam
is an exclusive term used to Parabrahman and well defined in Chandogya
Upanishasd as a principle that regulates both Mortals and Immortals
(Sat+thi+yam). VSN is therefore the endless attributes of Narayana or
Paramatman who is Anantam. VISHNU SAHASRANAMA lists around 1000 names of Sri Narayana. Who can
know all his epithets? While the names of other deities are common
names and therefore could be taken to refer to Sri Narayana also (in
addition to them) there are certain important names that relate
exclusively to Sri Narayana and Sri Narayana only (e.g.) SIVA means
auspicious and SAMBHU means one who grants happiness. These are common
to all right from Sri Narayana to the least of the deities who are
believed to be auspicious and who are believed to shower happiness.
Let us see just a few of these:
(I) NARAYANA is the deliverer of Mankind: This word is derived in two ways:
Naraanam + Ayanam =Narayanah (i.e.) the one who is the ultimate refuge of all beings the support of the host of all souls, and
Naraah
+ Ayanam + Yasya+ (Sahah) = Narayanah (i.e.) the one for whom the
entire universe consisting of living beings and things constitute his
body.
Whatever
object is there in the Universe as seen or heard, Narayana remains
pervading all of them both inside and outside says the SrutiVakya:
Anthar bahis cha tat sarvam vyaapya narayana smritah
(ii) HARI: The
word is derived thus: “Harir Harathi Paapaani” (i.e.) one who takes
away sins. Only when sins are removed that a jiva can attain Moksha and
it is only Sriman Narayana who can do this- Not Brahma, Not Siva, Not
Indra or any other deities.
All Vedas start with the words “Harih Om”
Adhi Sankaracharya in his commentary on the Kali Santarana Upanishad (2.1) says:
"That
which takes away ignorance and its effect is 'Hari'; the remover who
destroys the belief that things can exist in them apart from Hari. Hari,
the remover is the remover of sorrows, the giver of consolation"
(iii)VISHNU:
'Vis" to enter, to pervade and 'nu' Naturally (i.e.) one who pervades
naturally. There is no object moving or non-moving, which can exist
without me, says Lord Krishna in Bhagavad Gita (10.39):
Na Tadasthi Vinaa Yath Syaath Mayaa Butham Chara Acharam ||
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