Name him, the Song is Sung

The universe that we have with us, in us and around us is a magnificent manifestation of the multiplicity of forms and names both apparent and real. The apparent ones present an amusing and amazing variety which keeps us away from and makes us blissfully ignorant of the absolute reality. Once we realise this, the multiplicity of forms and names reduces itself to a singular form which can take any form it chooses and any name we choose. Our choice is therefore restricted to name and cannot extend to the form which the formless assumes according to the trinomial determinant governed by space, time and individual.

In absolute terms, the formless needs no form and hence no name. But the phenomenal world translates the absolute form into infinite variety of forms so as to make it intelligible and tangible to the physical triangle inscribed in the metaphysical circle. Thus we have a number of forms around us both within and without. We go on giving names to all these forms to identify them or (to be more accurate) distinguish each one of them from the One Absolute form which has no form of its own. This absolute form is so informal that it owns all forms but disowns none. Therefore any name that we choose can define it as it is basically one capable of multiplying itself into as many as the figurative world can conceive. In fact all forms belong to Him, the Absolute and therefore all names are equally appropriate to Him Sa Sarva Nama, Sa hi Sarva Roopa.

But variety is in the very nature of the universe which combines in itself both divine and human characteristics. It is divine to think of reality while it is human to feel that we are many so that it becomes easy for the human mind to identify itself with one of them. But one in thousands tries to identify his or her individual existence with the universal and when he succeeds in it, he is face to face with the One which manifests itself in Many. If we are able to identify that One which has assumed so many forms, we will be in a position to find out a suitable name for that Supreme Being responsible for the universal well-being and coordinated becoming. Once we are able to name Him, we have the melody, the musical sounds and the mellifluous flow of words and voices pouring into our ears and through them into the innermost corners of our heart where all forms converge into one vision and all names reduce into one sound. It is this moment–­the most blissful moment in our life – which sings for us the song of life and makes us repeat the pronounced judgement of the Master – Name Him, the Song is Sung.

Adi Shankara refers to this absolute truth when he says “Geyam Gitaa Naama Sahasram”. In the secular terminology, this sentence simply suggests recitation of Gita and the thousand names of the Lord. But the spiritual overtone of this celebrated saying hints at the intrinsic unity between the “Name” and the “song” of the universe that is God.

The universe, for some, is Dharmakshetra while it is Kuruk­shetra for some others. For Kauravas who believe in the world of action and assertion (sometimes leading to aggression) it is Kuruk­shetra, whereas it becomes a land of Dharma for those who bank upon the balanced and just decrees of well-meaning deeds directed by Dharma. The conflict between assertion and accommodation gives rise to struggle which is eternal owing to the non-variant nature of the human mind. The only solution to this problem is to think of the Lord who is behind this game and try to utter His name with proper articulation so as to attract His attention. Viewed from this angle, the problems that arise in Gita “find a solution in Sahasranam”. By Gita, we mean Srimad-Bhagavad-Gita and by Sahasranam, we refer to “Sri Vishnu Sahasranam”. Both these texts form a part of the celebrated work “Mahaharatam.” The former occurs in Bhishma Parva just before the great war between Kauravas and Pandavas, and the latter finds its place in Anushasana Parva – immediately after the war. Shankara rightly tries to establish an equation between the two when he says “Geyam Gitaa Nanma Sahasram”. In fact, the very placement of these two texts in appropriate contexts in the Mahabharata, a Magna Carta of human mind with all its limitations, elevations, excellences and exaggerations speaks volumes about the perfect correlation between the two. Shankara being an ardent admirer and a highly evolved seer of “Advaita” perhaps finds yet another instance of non-duality in these two texts. It is relevant to remember here that the Acharya adorned the two texts with his monumental commentary.

There is yet another significance in placement of the two texts. The first one Gita occurs in Bhishma Parva, the fifth book in Mahabharata while the other one ‘Sahasranamam’ is covered in the Anushasana Parva, the thirteenth book (first among the last five). Thus there is a symmetry in the placement of the two texts. This symmetry is not only textual but also contextual in the sense that Gita was preached by Jagadguru Krishna right in the warfront at a time when there was political crisis, while Sahasranam was pronounced by the great preceptor Bhishmacharya to provide guide lines to the prospective ruler for establishing order in a state of chaos. Gita provides music to inspire the wavering warrior, while Sahasranam suggests a world of words to the bewildered ruler who finds solace in the enchanting voice of the Acharya. In Gita, the preceptor is the Lord Himself and the recipient is Partha, the spectator of the phenomenal world. In Sahasranam, the preceptor is an Acharya who condescends to help his own opponent for the sake of universal well-being and the disciple is the offspring of Dharma (Dharmanandana). In Gita, the younger brother gets the privilege of listening to the Lord direct and in isolation, while his elder brother gets initiated into the sacred hymn “Sahasranam” which is much more than a mere compendium of names. The crux of Gita is the Viswarupa manifested to the dearest friend Arjuna, while the Sahasranam starts with the word “Vishwam” which summalises the entire message of all sages born and yet to be born. Thus Vishwam, the vision of Gita becomes the keynote of Sahasranam in which the name Vishwam precedes even the proper name Vishnu in whose name the entire hymn is promoted and publicised.

It is said that the essence of Vedas is contained in the Upani­shads. The message of the Upanishads is, supposed to have been covered in Gita. Which in turn finds its key-note address in the thousand names of the Lord enumerated in the sacred hymn “Sri Vishnu Sahasranam”. Thus this short and sweet sermon presenting the quintessence of the universal existence of the Lord finds an appropriate treatment and proper glorification in the hands of Shankara, the exponent of Advaita philosophy.

Gita and Sahasranam are as relevant to the modern world facing crisis in almost all the fronts confronting cultural evolution of man as they were at the time of their advent and advocacy. Gita has become almost a book of the universe, its popularity growing with the passage of time. Apart from discussing the fundamental problems of life, it presents a clear-cut solution to each one of them whether we are able to practise them or not. Even a single guideline indicated in the seven hundred verses of this text can dispel clouds of darkness accumulated in the minds and hearts of individuals if only the suggestions are properly understood, assimilated and practised.

But the other text “Sahasranam” is not that easy to follow. For a superficial observer, it does not mean much except that it contains a description of the Lord glorifying the great qualities of the unqualified. But a close study of and a deep insight into each and every name that tries to depict the Lord of the universe in this sacred hymn will reveal hour practical the preceptor was and hour eternal the message he tried to convey.

For example, the line “Suvrata, Sumukha, Sukshma, Sughosha, Sukhada, Suhrit” not only reads melodious and marvellous to the human ear, but throws scintillating light on principles of public administration. The words occurring in this line describe the basic qualities of an administrator. The word “Suvrata” speaks of the strong determination which is of fundamental importance to a person involved in public service. The next quality of motivating the group of workers associated with the task is indicated in the “Sumukha”. The third virtue of taking into account all the subtleties of an issue with deep insight and keen foresight finds expression in the word “Sookshma”. The fourth word “Sughosha” suggests how careful a person should be in articulating his ideas which should be appealing not only to the intellect but even to the tender hearts of people whose cooperation is expected in the execution of a task. The fifth requisite of an administrator is to aim at the happiness and well-being of his colleagues. This is expressed in the word “Sukhada”. Whatever we do should promote good to mankind in general. The last but not the least quality discussed in this line is cordiality–­a good heart, kind and tender to its core. This is pronounced in the simple word “Suhrit”.

Such instances are abundant in the text. In another place, for example, the text gives us a clue as to how a person becomes really respectable. Only three words, spell out this secret. The words are “amani”, “maanadah” and “maanyah”. One who does not think high of himself but knows how to give due respect to others is always held in high esteem by all with whom he comes into contact.

Thus we find that names of the Lord enumerated in the celebrated hymn of “Sri Vishnu Sahasranam” provide not only theoretical knowledge but practical guidance to those who believe in achieving right things on the right lines at the right time. The hundred and eight verses in this text which cover thousand names of the Lord are equal in essence not only to the seven hundred verses of the great epic Mahabharata. Hence, it is said “Name Him, the Song is Sung” – “Geyam Gitaa Naama Sahasram”.