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Panacea for all ills

CHENNAI : The prelude to the Bhagavata Purana, which describes the greatness of this scriptural work, notes in the words of Sage Narada that in the three ages (Yuga) — Satya, Treta and Dwapara — spiritual enlightenment and dispassion were the means to achieve redemption from bondage. In Kali yuga, however, devotion alone brings about union with the Supreme Being. Among the different modes of devotion, chanting the divine name takes the pride of place for its efficacy and the ease with which anyone can adopt it.

In his discourse, Sri Krishnamoorthy Sastrigal said Bhishma explained the glory of the divine name before reciting the Vishnu Sahasranama to Yudhishthira when he asked six questions spanning the fundamental principles of spirituality. Yudhishthira asked, "What is that one Divinity spoken of in all the scriptures? What is the ultimate goal? Knowing and worshipping whom would human beings gain auspiciousness? According to you, which is the highest Dharma among all Dharmas? Chanting which does a man get freed from the bondage of transmigration?"

Bhishma replied that the Supreme Being (Purushottama) was He who was greater than the changing effects and the unchanging cause of the universe. He is the Lord of the universe (both moving and unmoving) and is the God of all gods. He cannot be measured in terms of space, time and so on as He transcends them all. And, it is by praising this Purushottama with thousand names and by being always devoted to this goal that an individual can go beyond all miseries.

Saints have often described the method of chanting God's names as the royal highway to realisation of God. For the majority of people who are caught in the web of worldly miseries the divine name is the panacea. Just like a spark of fire reduces a mountain of cotton to ashes in no time, the divine name is capable of counteracting all sins when chanted.

The spiritual practice of chanting God's name as in Japa or hymns like the Vishnu Sahasranama removes man's ignorance, which is the cause of bondage. This process can be likened to cleansing a mirror covered by dust. When the veil of ignorance is lifted the devotee understands that God resides in him as the indwelling Self, which liberates him.

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