Commentary on the Vishnu Sahasranama Phalashruthi: Slokas 4–6
The Divine Echo of the Thousand Names
Sloka 4/32
धर्मार्थी प्राप्नुयाद्धर्ममर्थार्थी चार्थमवाप्नुयात् ।
कामानवाप्नुयात्कामी प्रजार्थी प्राप्नुयात्प्रजाम् ॥ ४ ॥
dharmārthī
prāpnuyāddharmamarthārthī cārthamavāpnuyāt |
kāmānavāpnuydātkāmī prajārthī prāpnuyātprajām || 4 ||
Pratipadartha (Word-by-Word
Meaning)
- धर्म-अर्थी
(dharmārthī): One who desires righteousness /
spiritual merit (Dharma).
- प्राप्नुयात् (prāpnuyāt):
Shall certainly attain.
- धर्मम् (dharmam):
Righteousness / virtues leading to spiritual progress.
- अर्थ-अर्थी
(arthārthī): One who desires wealth / material
resources (Artha).
- च (ca):
And.
- अर्थम् (artham):
Wealth / prosperity.
- अवाप्नुयात् (avāpnuyāt):
Shall attain.
- कामी (kāmī):
One who desires the fulfillment of legitimate desires (Kama).
- कामान् (kāmān):
Those pleasures / desires.
- अवाप्नुयात् (avāpnuyāt):
Shall attain.
- प्रजा-अर्थी
(prajārthī): One who desires noble lineage /
children (Praja).
- प्राप्नुयात् (prāpnuyāt):
Shall attain.
- प्रजाम् (prajām):
Progeny / children.
Tatparya (Summary)
The seeker of righteousness attains Dharma;
the seeker of wealth secures prosperity; the seeker of worldly fulfillments
satisfies his desires; and the seeker of progeny is blessed with children.
Bhashya…
This verse systematically addresses the
fulfillment of the Purusharthas (human goals), demonstrating that Sri
Hari is the absolute provider of both material progress (Abhyudaya) and
spiritual liberation (Nishreyasa). All desires, wealth, and lineage must
be anchored in Bhagavad-bhakti (devotion to God); hence, the Dharma
granted here is not just ritualistic merit, but the realization of Bhagavata-Dharma—acting
purely to please Vishnu. By declaring the Lord as the granter of these diverse
fruits, the text underscores His Svatantra-Tattva (Independent Reality),
proving that no lesser deity or karma can independently yield rewards without
the conscious, approving grace (Prasada) of SriMan Narayana.
Bhagawan Vishnu is the source & from
whom originated are the four great human values dharma-artha-kaAma-moksha. These four Chaturbhavas are known as Chaturvidha PurushaArthas.
Vishnu is the ultimate goal of the
Purusharthas (Dharma, Artha, Kama, and Moksha) and the supreme Tattva; thus,
worshiping and praying to Him with proper contemplation (anusandhana) of His
qualities is the true quintessence of the Vishnu Sahasranama Stotram. While
Dharma, Artha, and Kama are legitimate human pursuits, they must always be
directed toward Vishnu to bear real fruit.
Sloka 5/32
भक्तिमान् यः सदोत्थाय शुचिस्तद्गतमानसः ।
सहस्रं वासुदेवस्य नाम्नामेतत् प्रकीर्ततेत् ॥ ५ ॥
bhaktimān yaḥ sadotthāya śucistadgatamānasaḥ |
sahasraṃ vāsudevasya
nāmnāmetat prakīrtatet || 5 ||
Pratipadartha (Word-by-Word
Meaning)
·
भक्तिमान् (bhaktimān): A person
endowed with deep, unshakeable devotion (Bhakti).
·
यः (yaḥ): Whoever.
·
सदा (sadā): Always /
daily.
·
उत्थाय (utthāya): Having risen
early (during the auspicious Brahma-muhurta).
·
शुचिः (śuciḥ): Becoming pure (both
externally through bathing and internally through pure thoughts).
·
तद्-गत-मानसः (tadgatamānasaḥ): Having the mind completely
fixed on Him (Vishnu) alone.
·
वासुदेवस्य (vāsudevasya): Of Lord
Vasudeva (The all-pervading, indwelling Lord who covers everything).
·
नाम्नाम् (nāmnām): Of the
names.
·
एतत् (etat): This.
·
सहस्रम् (sahasram): One
thousand.
·
प्रकीर्तयेत् (prakīrtayet): Should chant
/ praise aloud.
Tatparya (Summary)
A devotee who wakes up regularly at dawn,
purifies himself externally and internally, fixes his mind entirely on the
Supreme Lord, and chant these one thousand names of Lord Vasudeva, reaps the
ultimate benefits.
Bhashya…
This verse outlines the rigorous
qualifications (Adhikara) required for chanting, emphasizing that mere
mechanical recitation is secondary to Bhakti and Tadgatamanasah
(unwavering concentration on the Lord). The use of the name Vasudeva
holds profound significance. It denotes Him who dwells everywhere (Vasati)
and illuminates all souls (Deva), rejecting the idea of a distant or
identity-less absolute. The requirement of being Shuciḥ highlights that internal mental purity (Antah-shaucha)
is achieved by meditating on the flawless, independent nature of Vishnu, which
prepares the dependent Jiva (Paratantra) to receive the Lord's
redemptive grace.
Everyone asks the question: 'When should
Vishnu Sahasranama be chanted?'
The answer to that question is right here.
What is required for the recitation (Parayana) of Vishnu Sahasranama is not
specific hours or astrological times; the only thing required is one
thing—Devotion (Bhakti). As soon as you wake up in the morning, you can chant
it with a pure mind and deep devotion. Here, mental purity (Mana Shuddhi) is
paramount; that itself is true ritual purity (Madi). The sloka explains that
whoever wakes up every day in the morning, becomes pure, completely fixes their
mind on the Supreme Lord with devotion, and chants these thousand names of
Vasudeva, will earn success and fame.
Sloka 6/32
यशः प्राप्नोति विपुलं ज्ञातिप्राधान्यमेव च ।
अचलां श्रियमाप्नोति श्रेयः प्राप्नोत्यनुत्तमम् ॥ ६ ॥
yaśaḥ prāpnoti vipulaṃ jñātiprādhānyameva ca |
acalāṃ śriyamāpnoti
śreyaḥ
prāpnotyanuttamam || 6 ||
Pratipadartha (Word-by-Word
Meaning)
·
यशः (yaśaḥ): Fame / clean reputation.
·
विपुलम् (vipulaṃ): Immense / widespread.
·
प्राप्नोति (prāpnoti): Attains.
·
ज्ञाति-प्राधान्यम् (jñātiprādhānyam): Leadership,
respect, and preeminence among one's kinsmen/peers.
·
एव च (eva ca): And
certainly.
·
अचलाम् (acalāṃ): Unshakable / permanent /
everlasting.
·
श्रियम् (śriyam): Wealth /
prosperity (spiritual and material splendor).
·
आप्नोति (āpnoti): Attains.
·
अनुत्तमम् (anuttamam): The highest
/ supreme, beyond which there is nothing greater.
·
श्रेयः (śreyaḥ): Ultimate spiritual good /
liberation (Moksha).
·
प्राप्नोति (prāpnoti): Attains.
Tatparya (Summary)
Such a devotee attains widespread fame and
undisputed leadership among his peers. He acquires stable, everlasting
prosperity and ultimately achieves the supreme, unsurpassed spiritual good.
Bhashya…
The spiritual climax of this verse rests
upon the words Acalāṃ Śriyam and Anuttamaṃ Śreyaḥ, which are interpreted
through the Dvaita lens of eternal reality.
Unlike worldly wealth which is transient, Acalāṃ Śriyam refers to the eternal,
non-decaying wealth of devotion and the grace of Mahalakshmi, who is eternally
dependent on Vishnu yet superior to all Jivas (Muktā-muktā-niyāmikā).
The term Anuttamaṃ Śreyaḥ explicitly denotes Moksha
(liberation), which is defined not as the annihilation of the soul’s identity,
but as entering the supreme abode of Vishnu to experience bliss according to
one's inherent spiritual capacity (Yogyata), proving that the highest
good is a state of perpetual, blissful service to the Supreme Lord.
naaham karta harih karta
to be continued...
Previous Post...
Comments
Post a Comment