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    SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.
     
    SrI vishNu sahasra nAmam - phala Sruti - Part 3.


Next, it is stated that if a person is exclusively devoted to SrI 
kRshNa and his only desire is to attain Him, all his difficulties 
will automatically vanish even though he does not pray to the Lord 
for any relief from them.

        durgANi atitarati ASu purushah purushottamam    |
        stuvan nAma sahasreNa nityam bhakti samanvitah   ||   (9)

"That person, who, with devotion, praises the Supreme Being 
(purushottaman) reciting his thousand nAma-s daily, surmounts all 
difficulties very easily.  

SrI BhaTTar comments that the next two Sloka-s speak of the 
attainment of the Lord by such devotees.  

        vAsudeva ASrayo martyo vAsudeva parAyaNaH   |
        sarva pApa viSuddhAtmA yAti brahma sanAtanam    ||   (10)

        na vAsudeva bhatAnAm aSubham vidyate kvacit   |
        janma mRtyu jarA vyAdhi bhayam vA api upajAyate   ||   (11)

"That man, who has taken resort to vAsudeva with the thought that 
vAsudeva is the highest goal to be reached, becomes cleansed of all 
sins and his mind becomes pure.  He finally attains the Eternal 
Brahman.

"Nothing inauspicious ever occurs to the devotees of vAsudeva.  Nor 
do they have any fear from birth or death or old age or disease".

imam stavam adhIyAnah SraddhA bhakti samanvitah   |
        yujyeta Atma sukha kshAntih SrI-dhRti-smRti-kIrtibhih   ||   
(12)

"The person who chants this hymn with zeal and devotion, is blessed 
with happiness of the self, forbearance, riches, firmness of mind, 
excellent memory, and great fame".  

SrI BhaTTar comments ? niyamavato bhaktasya anusha'ngiNIm abhyudaya 
siddhim Aha ? For the devotee who recites the names in accordance 
with scriptural injunctions, there is attainment of prosperity of all 
kinds that come as a matter of course".    He explains the term 
SraddhA as sa-gaurava tvarA ? Eagerness associated with respect.  He 
also comments that bhakti is a result of highly meritorious acts - 
bhagavati bhaktih mahatah su-kRtasya phalam.  .  Thus a true devotee 
should chant the stotram with sincere devotion and interest, and 
should accompany the chanting with other meritorious acts as part of 
his way of life.   SrI BhaTTar further adds:  govinda 
bhaktyabhyadhikam SreyaSca anyat na vidyate ? There is no act 
superior to devotion to Lord govinda.  

SrI BhaTTar's vyAkhyAnam for Sloka-s 5 to 8 was "atha niyama 
viSeshavat japa rUpa sa'nkIrtane bhaktasya sarva samRddhim Aha".   
For the current Sloka, his interpretation is "niymavatah bhaktasya 
anusha'ngiNIm abhyudaya siddhim Aha".   Thus the interpretations in 
both cases describe the benefit for a `bhakta' or devotee who 
follows `niyama' or rules as laid down in the scriptures.   Slokam 5 
refers to the bhakta who follows niyama and does prakItanA (praising, 
extolling, lauding) of bhagavAn through the stotram, whereas the 
current Slokam refers to the bhakta with niyama who is `adhIyAnah' (a 
student, or one who goes over the stotra either as a student or as a 
teacher).   SrI v. v. rAmAnujan has used the term anusandhAnam (which 
means inquiry, investigation, scrutiny etc.), in the context of this 
Slokam.  Thus, the difference between the two, if one were to look 
for a difference, is that the first discusses the benefits attained 
by the bhakta who chants the stotram, and the second about the 
benefits attained by the bhakta who propagates or delves deep into 
the meanings etc.  

One translator of SrI Sa'nkara bhAshyam has grouped the Sloka-s from 
5 (bhaktimAn?) to 12 (imam stavam?) into one group, and has ascribed 
SrI Sa'nkara's short commentary as follows, for all these Sloka-s as 
one group ? " bhaktimAn ityAdinA bhatimatah Suceh 
satatamudyuktasyaikAgra cittasya SraddhAlorvivishTa adhikAriNah phala 
viSesham darSayati" ?"In the verses beginning with bhaktimAn etc., 
the stated results are promised to one who is devout, pure, ever-
persevering with one-pointed attentive meditation, with faith".   SrI 
Sa'nkara further explains:  "SraddhA Astikya buddhih |  bhaktih 
bhajanam tAtparyam  |  Atmanah sukam Atma-sukham  |  tena ca 
kshAnyatibhiSca ucyate   |" .  This is translated as:  "Faith means 
belief in God; bhakti refers to worship; Atma sukham means spiritual 
bliss ? by this term, other qualities such as patience, forgiveness 
etc. are also meant".  

        na krodho na ca mAtsaryam na lobho nAsubhA matih    |
        bhavanti kRta puNyANAm bhaktAnAm purushottame  ||    (13)

"Neither anger nor jealousy, neither greed nor evil thoughts haunt 
the minds of those people who are devotees of purushottama (The 
Supreme Being) and who have acquired merit by virtuous deeds".

SrI BhaTTar comments that as a matter of natural course, these 
defects by themselves keep away from the devotees.   SrI Sa'nkara 
emphasizes the point that in the Slokam, krdha, lobha and aSubhAmatih 
occur without a `ca', whereas mAtsarya occurs with a `ca'.  He 
explains that this means that not only krodha, lobha and aSubhA mati 
anger, lust and evil thoughts) are absent in these devotees, but also 
jealousy is absent.

-dAsan kRshNamAcAryan
(To be continued)




 
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