Praising that Lord who was extolled in the earlier verses, Bhisma continues
लोकनाथं महद्भूतं सर्वभूतभवोद्भवम् ॥ १३॥
brahmaṇyaṁ sarvadharmajñaṁ lōkānāṁ kīrtivardhanam,
lōkanāthaṁ mahadbhūtaṁ sarvabhūtabhavōdhbhavam. (13)
(By always praising Viṣṇu) who is the one who is beneficial to Brahman—and who is the sthe knower of all dharmas, the enhancer of the fame of all worlds, the Sovereign of the worlds, the the supreme Realit and the very source from which the existence of all beings arises, (one goes beyond sorrow).
The term brahmaṇyam conveys many meaning, and Śaṅkarācārya observes that each is pertinent in this context. Brahmaṇyam — brahmaṇe sr̥ṣṭaye brāhmaṇāya tapase śrutaye vā hitam. Primarily, we recognize that He is the one who is beneficial to Lord Brahmā, the creator; indeed, even Brahmā-jī offers worship unto Him to receive the blessings necessary to fulfil his cosmic functions effectively. Brahmaṇe śrutaye hitam — He is beneficial to the Śruti, the Vedas, for the word Brahman also denotes the Veda. In what manner does Īśvara benefit the Śruti? He ensures the validity of the Śruti. The Śruti declares, “svarga-kāmo yajeta” or “putra-kāmo yajeta,” prescribing specific karmas as sādhanas for attaining heaven, progeny, and other objects of desire. When an individual performs a particular karma, the Lord, as the Giver of the results of action, blesses them with the corresponding result, thereby validating the sacred words of the Śruti. As the Śruti is but His own word, Īśvara must necessarily uphold the truth of its declarations.
Furthermore, He is brāhmaṇāya hitam—signifying that He is a source of blessing to the brāhmaṇas who, predominantly endowed with sattva-guṇa, adhere to a Vaidika lifestyle, performing enjoined rituals and living in accordance with dharma. He is also tapase hitam—beneficial to those who perform tapas and are ever contemplative.
sarvān dharmān jānāti iti sarvadharmajñaḥ — He who knows all dharmas without exception is the sarvadharmajña. He is never subject to confusion regarding the nature of what is right and what is wrong. Dharma-saṅkaṭa, or the confusion regarding duties, is a limitation that belongs only to the jīva, never to the Lord.
lōkānāṁ kīrtivardhanam—the one who causes the growth of true renown within the worlds. Unlike mere popularity, kīrti signifies an enduring fame that arises from sāttvika learning, steadfast devotion, and a life lived in accordance with dharma. When an individual takes refuge in the Lord, their ego becomes enlightened; there is more of Bhagavān and less of the individual self. As a result, their kīrti increases, and they become a source of inspiration to others. Every glory perceived in this universe exists within the divine order of Īśvara; hence, all fame truly belongs only to Parameśvara. Whenever any renown is achieved, it is the Lord alone who should be acknowledged for it.
He is lokanātha, the Sovereign of the worlds. Lokān īṣṭe—He rules over the universe and sustains every being, ensuring that no one is truly an orphan in His creation. To deny the Lord is to remain a spiritual orphan; however, for those who recognize Him, He is the ever-present guardian. He is further extolled as lokanātha because lokaiḥ nāthyate yācyate—the one sought and petitioned by all for the attainment of their goals. He is the ultimate object of desire, the light that illumines the world, and the source of all blessings.
Mahadbhūta—the Lord who is ever-existent and who, as Brahman, is the absolute truth of all that is manifest.
Sarvabhūtabhavodbhava—In his commentary, Śaṅkarācārya explains: sarvabhūtānāṃ bhavaḥ saṃsāraḥ yat sakāśāt udbhavati tam—the one from whom the worldly existence of all beings arises. All jīvas are manifest in accordance with their karma, as the Lord is the sole Giver of the results of action. Every being is endowed with a body and placed in an environment perfectly suited to eke out their past deeds. Thus, the Lord is the udbhava, the fundamental cause of existence, presiding over the cycles of birth and the specific circumstances required for each being to experience their karma-phala.
यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरः सदा ॥ १४॥
eṣa me sarvadharmāṇāṁ dharmōdhikatamō mataḥ,
yadbhaktyā puṁḍarīkākṣaṁ stavairarcennaraḥ sadā. (14)
Among all the various dharmas, this is considered by me to be the most superior: that a person, endowed with unwavering devotion, always offers worship to Puṇḍarīkākṣa through the recitation of His divine praises.
Seeking to ascertain the highest dharma, Yudhiṣṭhira questioned Bhīṣma, who answers in this verse. While a multitude of dharmas are enjoined by the Vedas and by elders in accordance with the Vedas, among them all—sarva-dharmāṇām—Bhīṣma declares: eṣa dharmaḥ adhikatamaḥ—this dharma is the best, me mataḥ—in my considered view.
yat naraḥ sadā arcet — that individual who is ever-steadfast in his worship of the Lord. In what manner? yad bhaktya stavaiḥ -guṇa-saṅkīrtana-lakṣaṇaiḥ stutibhiḥ — by means of divine praises that celebrate the infinite glories of Parameśvara. Bhīṣma identifies Him as Puṇḍarīkākṣa, signifying hṛdaya-puṇḍarīke prakāśamānaṃ vāsudevaḥ: the one who shines within the lotus of the heart, which is the buddhi, as Vāsudeva, the very Self.
Worshipping the Lord and bringing Him into one’s daily life is considered the parama dharma. This is the best means to accomplish the ultimate end. Through such worship, performed with unwavering commitment and bhakti, one invokes Īśvara into one’s life. When there is a greater presence of Īśvara in one’s life, it naturally results in a life of greater reality and objectivity, for Īśvara is the only reality
Śaṅkara observes here: asya stuti-lakṣaṇasya arcanasya ādhikye kiṁ kāraṇam? What, indeed, is the cause for the excellence of this worship characterized by hymns of praise (guṇa-saṅkīrtana)?
It is replied (ucyate) — hiṁsādi-puruṣāntara-dravyāntara-deśakālādi-niyama-anapekṣatvam ādhikye kāraṇam. This mode of worship is considered excellent because it does not cause injury (hiṁsā), requires neither external materials (dravya) nor the aid of another individual, and is not subject to the constraints of time and place. In this form of arcanā, nothing is required save for the self. It consists solely of the recitation of the Lord’s glories, which can be performed aloud, softly, or mentally (mānasa).
The Viṣṇu Purāṇa (6.2.27) declares, “That which one attains in the Kr̥tayuga by meditation, in the Tretā by performing sacrifice, and in the Dvāpara through worship, one receives in the Kaliyuga solely by reciting the divine names of Keśava.”
The Mahābhārata observes: “The japa is said to be the best of all dharmas, for japa begins with non-injury to all beings.” This is further affirmed in the Bhagavad-Gītā, where the Lord declares, “Of sacrifices, I am the sacrifice of japa.” Therefore, it is spoken of as the greatest dharma.
In the next verse, the second question is answered which we will see next post.
Om Tat Sat.
