सामग्री पर जाएँ
सर्वकोश
विष्णुसहस्रनाम स्तोत्र (महाभारत अनुशासन पर्व - जगद्गुरु आदि शंकराचार्य भाष्य सानुवाद सटीक)

विष्णुसहस्रनाम स्तोत्र (महाभारत अनुशासन पर्व - जगद्गुरु आदि शंकराचार्य भाष्य सानुवाद सटीक)

Vishnu Sahasranama with Shankara Bhashya

महर्षि वेदव्यास / जगद्गुरु आदि शंकराचार्य द्वारा

DevanagariHindipublished194 पृष्ठ

पृष्ठ 39, कुल 194 में से

संदर्भ में पढ़ें
पृष्ठ 39

24 VISHNU SAHASRANAMA
“This Universe is indeed Brahman, this Universe is in-
deed Purusha” ; “ All this is . . .” There is in reality
nothing different from Him.
Or he, who enters (Viś. to enter), is called Viśva, i.e.,
Brahman. The Śruti (Tai. Up., 2-6) says : “ Having
created that, he entered into that.” Moreover, that into
which all beings enter (Viśva) during involution is Brah-
man. The Śruti (Tai. Up., 3-1) says : “ That into which
they enter at their death.” So, He permeates all the
Universe, which is His effect and all the Universe enters
into Him, hence either way Brahman is ‘ Viśva ’.
Or Viśva means the monosyllable Om. The Śruti
(Kath. Up., 2-14 to 16) says : “ That which thou seest other
than Dharma and Adharma. The Word of which all the
Vedas speak, which all Penances proclaim, and desirous of
which, men lead the life of a Brahmachārin, that Word I
tell you briefly—is this Om. This word is indeed Brahman,
this word is indeed the highest ; whosoever knows this
word obtains indeed whatever he desires.” (Pr. Up.
5-2 to 5) begins by saying : that “ This syllable Om is
verily, O ! Satyakāma, the higher and lower Brahman . . .
and concludes thus—“ If he meditates on the Supreme
Purusha by the same syllable Om of three Mātrās (notes)
etc.” (Tai. Up., 1-8) : “ Om is Brahman, Om is all this.”
(Chchā. Up., 2-23-4) : “ As all leaves are attached to a stalk,
so is all speech (all words) attached to Om. Om is all
this.” (Gau. Kā., 1-26 to 29) : Om is the lower as well as
the higher Brahman ; it is transcendent, unequalled, having
nothing without itself, unrelated to any effect and change-
less. The Om is the beginning, middle and end of all ;
having known it in this manner, one enjoys (the peace of
eternal Unity). Om is the Iśvara present in the heart of
all ; the wise man knowing Oṁkāra to be all-pervading,
never finds cause for misery. He who has known the
Oṁkāra which is the Amātra (without note), the Ananta
Mātra (endless notes), the substratum in which all illusion