Meaning: Action is able to bring the mind to a state of maturity but liberation is achieved only through Knowledge, after the ground is prepared by action. Kashaaye karmabhih Pakve Tato jnaanam Pravartate Kashaayapaktih Karmaani Jnaanam tu Pramaa gatih.He quotes a number of Shlokas to further this concept: Sri Sankara further states ‘Karmanaam tu Antah karana Shuddhidvaarena Mokshahetutvam – Action is an effective tool for liberation by purifying the mind but is not sufficient by itself’. This is emphasised by the phrase ‘Vedantago Bramhanas Syaat’. He explains further with reference to the question ‘Kim Japan Muchyate Jantuh Janmasamsaara bandhanaat?’ from the prelude to Vishnu Sahasranamam ‘What sort of meditation helps us to get liberated from the bondage of earthly existence?’ It clearly shows that liberation is not achieved by any sort of action but only by knowledge, wisdom and enlightenment. He explains ‘Vedantanam Upanishadam artham Bramha gacchati Avagacchati iti Vedantagah – The one who understands or grasps the meaning of Vedanta or Upanishads is Vedantagah’. Sri Adi Sankara gives a very elaborate commentary on the meaning of this Shloka.
The Shudras will get peace and happiness chanting these Namas’.
The basic meaning is ‘The Brahmins will get knowledge. Vaishyo Dhanasamruddhas Syaat Shudrah Sukham Avapnuyat ||3|| Vedantago Bramhanas Syaat Kshatriyo Vijayee Bhavet | Note that the benefit is attained by chanting, as well as by listening. Sri Parasara Bhattar comments that he, who according to his qualification and ability, hears it or meditates on it in his mind, will encounter nothing inauspicious in this world, or hereafter. Such inauspicious instances will not happen to those who chant or listen to this divine Sahasranamam’. The word ‘Amutra’ meaning in the next world has a special significance pointed out by Sri Sankara ‘Paraloka Praaptasyaapi Yayaati Nahushaadivat Ashubhapraapti abhaavam Suchayitum Amutra ityuktam’ – Yayaati and Nahusha ended up suffering after reaching the higher world, because they committed sins even after reaching there. Sri Adi Sankara explains that nothing inauspicious or unwelcome will accrue to those in this world or the next, when one hears this daily or recites it. Naashubham Praapnuyaat Kinchit Somutreha cha Maanavah ||2|| Ya Idam Shrunuyannityam Yashchapi Parikirtayet The word ‘Asheshena’ is used to denote that nothing that is significant or important has been left out by Bhishma in his communication to Yudhistra, and everything that needs to be known has been taught. The word ‘Divyanaam’ means ‘divine’ and applied to the Namas signifies that the Namas are worthy of being sung in this world as well as in Sri Vaikuntham. ‘Ka’ means Brahma, ‘A’ means Vishnu and ‘Isa’ means Rudra hence ‘Kesa’ denotes Trimurthi’s (the three embodiments) who are under His control. The choice of Keshava in this verse is intentional and signifies the all encompassing trinity (Supreme Being). Sri Parasara Bhattar comments that the word ‘kirtaniyasya’ has been chosen to indicate that Bhagavan richly deserves the praise, and by using this word, Bhishma is impressing upon Yudhishtra to begin the recitation of the Namas right awaynstant. chanting loudly, whisper to self or by mental contemplation’. The significance of this is that Sri Vishnu- Sahasranama can be performed in any of the three forms viz. Sri Sankara further says ‘Prakrame Kim Japan muchyate Jantuh’ iti Japa Shabda upaadaanaat Kirtayet iti anena api trividha Japo lakshyate Uccha Upaamshu Maanasa Lakshanas trividhah Japah – Both Japa and Kirtana as a form of recitation is mentioned. Also the term ’Prakirtitam’ implies the the fulfilment of the thousand Namas at the end of the shloka. Sri Adi Sankara says ‘Iteedam iti anena Namasahasram Anyuna Anatiriktam iti Darshayati Divyanam Apraakritanaam naamnaam Sahasram Prakirtitam iti vadataa Prakarantarenapi Sankhyopapattir darshitaa – The term ‘iteedam’ clearly indicates that the thousand Namas are divine in nature and complete, neither short nor excess of thousand. Meaning : Bhishma says, ‘Thus, the thousand divine Namas of Bhagavan Keshava, the Supreme Being, Who is worthy of being praised, have been sung in their entirety’. NaamNaam Sahasram Divyaanaam Aseshena prakirtitam || (1) Iteedam Kirtaniyasya Keshavasya Mahatmanah | In this FINAL PART of the Sri Vishnu Sahasranamam series, we will explore the meaning of the PhalaShruti (benefits) of chanting of Sri Vishnu Sahasranamam.
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