Language: english
PDF pages: 26
PDF size: 2.09 MB
File Name: 107_sasp2.pdf
Download PDF
User Guides are available for download in Adobe Acrobat PDF format. If you do not have a PDF reader installed, you will have to download and install it

<ul><li><p> Volume I </p></li><li><p>sada</p><p>gopa</p><p>n.or</p><p>gsa</p><p>dago</p><p>pan.</p><p>org</p><p>sada</p><p>gopa</p><p>n.or</p><p>g </p><p>Our Sincere thanks to the following for their invaluable contributions to this ebook : </p><p>For hosting Sri VishNu Sahasra Naamam ebooks </p><p>Oppiliappan KOil Sri VaradAchAri SaThakOpan </p><p>Chief Editor, Sundarasimham &amp; AhObilavalli eBooks Series </p><p>Providing the source for compiling the document: </p><p> Mandayam Sri K. Krishnaswamy </p><p>(http://kirtimukha.com/chinnamma/sahasra/) </p><p>Providing the Sanskrit texts: </p><p> Mannargudi Sri.Srinivasan Narayanan </p><p>Providing the images </p><p> Sri. MuraLi Bhattar (www.srirangapankajam,com) </p><p> Sri. B. Senthil (www.thiruvaikuntavinnagaram.blogspot.com) </p><p> rAmAnuja dAsargaL (www.pbase.com/svami) </p><p>Exclusive Artwork including Cover-Art </p><p> Sow R. Chitralekha of Sundarasimham-ahobilavalli team </p><p>E-book assembly: </p><p> Sri. Muralidharan Desikachari </p></li><li><p> sadagopan.orgsadagopan.orgsadagopan.org </p><p> CONTENTSCONTENTSCONTENTS </p><p> SlOkam 1 29 </p><p> SlOkam 2 45 </p><p> SlOkam 3 54 </p><p> SlOkam 4 65 </p><p> SlOkam 5 73 </p><p> SlOkam 6 82 </p><p> SlOkam 7 90 </p><p> SlOkam 8 98 </p><p> SlOkam 9 106 </p><p> SlOkam 10 112 </p><p> SlOkam 11 117 </p><p> SlOkam 12 125 </p><p> SlOkam 13 132 </p><p> SlOkam 14 139 </p><p> SlOkam 15 144 </p><p> SlOkam 16 149 </p><p> SlOkam 17 155 </p><p> SlOkam 18 163 </p><p> SlOkam 19 172 </p><p> SlOkam 20 182 </p><p> A Comparison of the bhAshya-s of SrI Sankara </p><p>and SrI bhaTTar </p><p>15 </p><p> Introduction 1 </p></li><li><p>sada</p><p>gopa</p><p>n.or</p><p>gsa</p><p>dago</p><p>pan.</p><p>org</p><p>sada</p><p>gopa</p><p>n.or</p><p>g </p><p>CONTENTS (Contd...)CONTENTS (Contd...)CONTENTS (Contd...) </p><p> SlOkam 21 191 </p><p> SlOkam 22 200 </p><p> SlOkam 23 207 </p><p> SlOkam 24 214 </p><p> SlOkam 25 223 </p><p> SlOkam 26 232 </p><p> SlOkam 27 244 </p><p> SlOkam 28 250 </p><p> SlOkam 29 257 </p><p> SlOkam 30 263 </p><p> SlOkam 31 270 </p><p> SlOkam 32 275 </p><p> SlOkam 33 281 </p><p> SlOkam 34 287 </p><p> SlOkam 35 294 </p></li><li><p> sadagopan.orgsadagopan.orgsadagopan.org </p><p>. I&gt;.. I&gt;.. I&gt;. . Imte ramanujay nm&gt;.. Imte ramanujay nm&gt;.. Imte ramanujay nm&gt;. </p><p>. Imte ingmaNtmhadeizkay nm&gt;.. Imte ingmaNtmhadeizkay nm&gt;.. Imte ingmaNtmhadeizkay nm&gt;. Imte I rramanuj mhadeizkay nm&gt;Imte I rramanuj mhadeizkay nm&gt;Imte I rramanuj mhadeizkay nm&gt; . Iiv:[ushnamStaem!.. Iiv:[ushnamStaem!.. Iiv:[ushnamStaem!. </p><p>SrI vishNu sahasra nAmam (Vol. 1)SrI vishNu sahasra nAmam (Vol. 1)SrI vishNu sahasra nAmam (Vol. 1) </p><p> vaikuNThanaathan -ThiruvaikuNTha ViNNagaram </p><p>(Courtesy B.Senthil (http://thiruvaikuntavinnagaram.blogspot.com) </p></li><li><p>sada</p><p>gopa</p><p>n.or</p><p>gsa</p><p>dago</p><p>pan.</p><p>org</p><p>sada</p><p>gopa</p><p>n.or</p><p>g </p><p> dasAvatAram </p><p>(Artwork Courtesy : Sow. R. Chitralekha) </p></li><li><p>1 </p><p> sadagopan.orgsadagopan.orgsadagopan.org </p><p>. I&gt;.. I&gt;.. I&gt;. . Imte ramanujay nm&gt;.. Imte ramanujay nm&gt;.. Imte ramanujay nm&gt;. </p><p>. Imte ingmaNtmhadeizkay nm&gt;.. Imte ingmaNtmhadeizkay nm&gt;.. Imte ingmaNtmhadeizkay nm&gt;. Imte I rramanuj mhadeizkay nm&gt;Imte I rramanuj mhadeizkay nm&gt;Imte I rramanuj mhadeizkay nm&gt; . Iiv:[ushnamStaem!.. Iiv:[ushnamStaem!.. Iiv:[ushnamStaem!. </p><p>SrI vishNu sahasra nAmam (Vol. 1)SrI vishNu sahasra nAmam (Vol. 1)SrI vishNu sahasra nAmam (Vol. 1) </p><p>Introduction It is interesting to contemplate on the circumstances under which Sri Vishnu Sahasranama Stotram came into existence. Yudhishthira, the eldest of the five Pandavas, was mentally depleted because of the war with the Kauravas and the misery of death and suffering that was created by the war in which he had been a major player. Bhishma, his dear grandfather, was lying on his deathbed. With his passing away, his irreplaceable wisdom, based on the experiences of his long life of virtue, righteousness and devotion, was about to be lost to the world. Sage Vyasa and Sri Krishna advised Yudhishthira, who himself was an epitome of righteousness and virtue, to seek the advice of Bhishma on any and all aspects of life on which he had any doubts. Yudhishthira did as advised, and a series of dialogs ensued between the two, witnessed by Lord Krishna Himself, and by other great sages including Vedavyasa. </p><p>In one of these sessions, Yudhishthira sought Bhishma's advice on the easiest and best means by which mankind can attain lasting happiness, peace of mind, and relief from all bondage and sorrows. This was the setting in which Sri Vishnu Sahasranama Stotram was imparted, with the welfare of future generations also in mind, by Bhishma to Yudhishthira, as part of the advice given by Bhishma in response to the above question. </p><p>The CompositionThe CompositionThe Composition </p><p>The following sloka in the prolog to Sri Vishnu Sahasranama Stotram identifies </p></li><li><p>sada</p><p>gopa</p><p>n.or</p><p>gsa</p><p>dago</p><p>pan.</p><p>org</p><p>sada</p><p>gopa</p><p>n.or</p><p>g </p><p>2 </p><p>some important aspects pertaining to the composition of the stotram: </p><p>vishnor nama sahasrasya vedavyaso mahamunih | </p><p>chandonustup tatha devo bhagavan devaki sutah || </p><p>Sri Vedavyasa is the rishi of Sri Vishnu's one thousand names, i.e., the sage who strung together the thousand names as they were revealed by Bhishma to Yudhishthira. </p><p>Anushtup (eight syllables per quarter) is its meter. Lord Krishna, the son of Devaki, is the Lord being worshiped. </p><p>There are over forty commentaries on Sri Vishnu Sahasranama Stotram. Sri Adi Sankara's commentary is the earliest of them. Sri Parasara Bhatta, a disciple of a disciple of Sri Ramanuja, has written a detailed commentary. Sri Satyasandha Yatiswara from the Dvaita school is another prominent commentator. Sri Vishnu Sahasranama Stotram, along with the Bhagavad Gita, is an integral part of the epic Mahabharata composed by Sage Vedavyasa (Vyasa is also the one who organized the vedas into the classifications as we know them today). </p><p>Of all the commentaries written by Sri Sankara for our religious scriptures (the Bhagavad Gita, the Brahma Sutras, etc.), that on Sri Vishnu Sahasranama Stotram was the very first one. Sri Sankara emphasizes the importance of reciting the Vishnu Sahasranama Stotram in his Bhaja Govindam (geyam gita nama sahasram...). Six reasons are generally identified for the greatness of the Stotram. These are: </p><p>1. 1. It is the essence of the Mahabharata. </p><p>2. 2. Sages such as Narada, the Alwars, and composers including Saint Tyagaraja have made repeated references to the 'Thousand Names of Vishnu' in their devotional works. </p><p>3. 3. The person who strung together the thousand names as part of the Mahabharata and preserved it for the world was none other than Sage Vedavyasa, the foremost knower of the vedas, and considered an </p></li><li><p>3 </p><p> sadagopan.orgsadagopan.orgsadagopan.org </p><p>incarnation of Vishnu (vyasaya vishnu rupaya vyasa rupaya vishnave namo...). </p><p>4. It is the considered opinion of Bhishma that it is the best and easiest of all dharmas, or the means to attain relief from all bondage. </p><p>5. It is widely accepted that the chanting of this Stotram gives relief from all sorrows and leads to happiness and peace of mind. </p><p>6. It is in conformity with the teachings of the Bhagavad Gita, Narayaneeya, etc. </p><p>The above reasons given to illustrate the importance of Sri Vishnu Sahasranama Stotram become all the more obvious when we recount the personalities involved in the events that resulted in the stotram. It was no ordinary person's advice that was sought. No ordinary person was seeking the advice, and at no ordinary person's urging was the advice being sought. Bhishma was the son of the Mother Ganga and a person sanctified by his unswerving devotion to Lord Krishna, and one who had controlled and conquered all his senses. Yudhishthira was the son of Dharma, and himself a practitioner of justice, righteousness, truth, honesty and integrity. Vyasa was the knower of all vedas. Lord Krishna was a witness to the whole event involving the advice and revelation of the easiest and best means to achieve happiness and peace of mind, given by Bhishma to Yudhishthira. As we know, the advice is in the form of Sri Vishnu Sahasranama Stotram. No other justification is needed to recognize the greatness of the education that is imparted to the human race through the medium of Sri Vishnu Sahasranama Stotram by Vyasa and Bhishma. </p><p>The OrganizationThe OrganizationThe Organization </p><p>Sri Vishnu Sahasranama Stotram as printed for chanting purposes consists of three sections: </p><p>1. A prolog, which gives the background on why the Stotram was imparted to the great and just Yudhishthira by Bhishma. </p></li><li><p> 4 </p><p>sada</p><p>gopa</p><p>n.or</p><p>gsa</p><p>dago</p><p>pan.</p><p>org</p><p>sada</p><p>gopa</p><p>n.or</p><p>g </p><p>2. The thousand names of Vishnu, organized in a poetic format in 107 stanzas, in the anushtup chandas, (a meter with eight syllables in a quarter), with two quarters per line, and two lines per stanza. </p><p>3. The phala sruti, or a recounting of the benefits that can accrue by chanting the Stotram. </p><p>The above is the typical organization of many stotrams, for example, the Lakshmi Ashtottara Satanama Stotram with which many of us are familiar. </p><p>The PrologThe PrologThe Prolog </p><p>In the introductory part of the Vishnu Sahasranama Stotram, Yudhishthira asks Bhishma six questions, related to how mankind can attain happiness. These are contained in two stanzas starting with 'kim ekam daivatam loke' in the Stotram. These questions are: </p><p>1. Who is the One (Supreme) Deity? </p><p>2. What is the highest goal of life? </p><p>3. By praising which Deity's auspicious qualities will human beings attain prosperity in this world as well as bliss in the next? </p><p>4. By meditating on which Deity will human beings attain prosperity in this world as well as bliss in the next? </p><p>5. By reciting which mantra will man be released from the bondage of the cycle of birth and death? </p><p>6. Of the three means referred to above (i.e., recitation, praise or archana, and meditation), which is the best means for attaining the grace of the Supreme Deity based on your vast experience and knowledge? </p><p>Bhishma's response to the above questions follows in the next ten stanzas. In his considered opinion, a person tides over all the sorrows in this world by reciting with undiluted devotion the Thousand Names of the Eternal Person, worshiping Him always with devotion, meditating upon Him, glorifying Him, </p></li><li><p>5 </p><p> sadagopan.orgsadagopan.orgsadagopan.org </p><p>saluting Him by prostrating before Him, and adoring Him (dhyayan, stuvan, namasyamsca, yajamanas tameva ca). </p><p>Bhishma adds that of all the dharmas, the dharma or practice involving service done to the Lotus-eyed Lord Krishna, without any desire for benefit, through worship (archana) and hymnal praise (stava), is the best dharma. Note that praising is easy, involving only speech, and does not involve any material sacrifice or bodily exertion. It is open to all, and does not need help from, or dependence on, others. Other kinds of worship might require money or other resources to perform the worship, or the need to impose on other people for their involvement (e.g., a priest to give instructions on the method of worship etc.). For the purpose of chanting the name of God, there is also no constraint on the asrama (i.e., brahmacharya, grihasta, etc.) to which a person belongs, unlike, for example, the constraints that the vedas place in performing the ceremonial rites with sacrificial fire. There is also no requirement regarding time, place, status of purity, etc., for the chanting of the stotram. The key element of the act of chanting as a means to attain the Lord's grace is the sincerity and purity of mind, and there is no other constraint or consideration. </p><p>In summary, Yudhishthira asks Bhishma: 'Given my despair and sorrowful state of mind, I want to expend the least effort and get the most benefit out of it, viz. relief from my despair. Please tell me the means for this.' And Bhishma's response is 'Chant the thousand names of Lord Krishna WITH DEVOTION. This does not require any effort other than the willingness to chant. This is the best way to get relief from all miseries, sorrows, and sins'. </p><p>The Thousand NamesThe Thousand NamesThe Thousand Names </p><p>The word sahasra in the title of the Stotram means 'one thousand'. The main body of Sri Vishnu Sahasranama Stotram consists of 107 stanzas which contain the thousand names of Sri Maha Vishnu. Every one of the Thousand Names in Vishnu Sahasranamam is full of significance in that it refers to one particular quality, guna, characteristic or attribute of Paramatma. (yani namani gaunani, where the emphasis is that each name is indicative of a guna of </p></li><li><p> 6 </p><p>sada</p><p>gopa</p><p>n.or</p><p>gsa</p><p>dago</p><p>pan.</p><p>org</p><p>sada</p><p>gopa</p><p>n.or</p><p>g </p><p>Vishnu). </p><p>One could legitimately ask the question: Why were these 1000 names chosen? Does the Parama Purusha get absolutely defined by these thousand names? The obvious answer is that God is Infinite and Indescribable, and can only be experienced, but cannot be translated into words and communicated from one to another. The vedas conclude that God is neither accessible to words nor to mind (yato vacho nivartante aprapya manasa saha - Taittiriya Upanishad). In Isavasya Upanishad, it is said that you cannot reach (understand) the Paramatma with the human mind (reasoning) alone even if you spend all your life. This holds true even though mind can travel (think) faster than anything known to us, including the speed of light (anejadekam manaso javiyo.... ). Given this Infinite nature of the Paramatma who is not governed or constrained by any of the physical laws as we know them, the choice of a thousand names of Vishnu by Bhishma should be recognized as a representation of some of the better-known qualities of Sriman Narayana that are repeatedly described in our great epics, vedas, puranas, etc., and sung by the devout sages repeatedly. </p><p>As was indicated earlier, the thousand names are strung together in a poetic form by Sri Vedavyasa. While identifying the thousand names of Narayana from this poetic composition describing the qualities of the Infinite Paramatma, the different revered acharyas have come up with slightly differing sets of thousand names. This is partly because of the ability of these great acharyas to be able to enjoy the indescribable Parama Purusha in their own ways, based on the unique philosophies which they have propounded. </p><p>Of the thousand names, some are repeated: For example, in Sri Parasara Bhattar's choice of the thousand names, two names occur four times, 12 names occur three times, and 82 names occur twice. When a name occurs more than once, the revered commentators have interpreted the meaning of the name differently in each instance depending on the context in which the name occurs. They have also quoted extensive evidence from ancient scriptures in support of their interpretation. The commentators have emphasized that the recurrence is not the result of a dosha (deficiency of being repetitive) in the </p></li><li><p>7 </p><p> sadagopan.orgsadagopan.orgsadagopan.org </p><p>composition </p><p>The BenefitsThe BenefitsThe Benefits </p><p>As was pointed out earlier, traditionally our prayers end with a phala sruti - a section on the benefits of reciting the prayer. The Vishnu Sahasranama Stotram is no exception. </p><p>The necessity of cleansing our body regularly to maintain our physical hygiene and good health is recognized by every one. But perhaps because we do not 'see' our mind the same way as we see our body (i.e., as an externally visible entity), the necessity of keeping our minds clean is not as clearly recognized. However, those who do not 'cleanse' their mi...</p></li></ul>