Vishnu Sahasranamam: Sloka 3

Text

vyāsaṃ vasiṣṭa naptāraṃ śakteḥ pautraṃ akalmaṣam |
parāśara ātmajaṃ vande śukatātaṃ tapo nidhim || 3 ||

Meaning

Vyasa is the great grandson of Vasishta and the grandson of Shakti. He is the son of Parasara
and the father of Suka. I offer my obeisance to the Vyasa who is free from all defects and is a
repository of austerities.

Comment

Vyasa Rishi (Krishna Dwaipayana Vyasa) is one of the most important Rishis in India. He is regarded to have compiled Mahabharata. Veda Vyasa is also said to have made the three-fold classification of the Vedas: Rig, Yajur, and Sama, and hence the name Veda Vyasa or the splitter of vedas. The fourth Veda, Atharva is considered to be a later addition. As the literal meaning of this sloka says, Vyasa Rishi is regarded as one of the seven immortals. The lineage runs in the following manner:

Vasishta> Shakti> Parasara> Vyasa> Suka

Vyasa is regarded as a title to one who classifies the Veda and in different yugas different sages have been conferred the title. The next sloka equates Vyasa to Vishnu and vice-versa. An interesting one, we'll see that in the next post.

VIshnu Sahasranamam: Sloka 1: Further Explanation

In the last post, we had seen the meaning of Sloka 2 of Vishnu Sahasranamam. We had also seen that Sloka 1 referred to "vighnam" and had noted:

"There is an interesting debate on whether the first sloka in Vishnusahasranamam is a prayer to Ganesha instead of Vishnu. So the question arises as to whether this Sloka is a later addition to negate the idea that the first sloka relates to Ganesha. More on this in the next post."

 In this post, we shall see what the debate is all about. 

Some argue (see, this for instance) that the first sloka of the Vishnu Sahasranamam (dhyanam sloka) is an obeisance to Ganesha and not Vishnu for the following reasons:

•  "Sarva vignopa shantaye" is a reference to Ganesha. "Sarva" means all. "Vigna" is obstacle or hindrance, and "upashantaye" means pacify or abate/ remove. Generally, Ganesha and not Vishnu is referred to as "Sarva vignopa shantaye".
• "Shashivarnam" literally refers to the colour of the moon. Vishnu is generally regarded as dark in colour and therefore reference to the colour of the moon can only mean reference to Ganesha and not Vishnu.

You would have noticed in the first post the difference between the poetic and the literal translation as regards the meaning of the words "Shashivarnam". The literal translation said it was the lustre (glow) of the moon and the poetic translation said it was the colour of the moon.

The authority on Shri Vaishnavism, Velukkudi Krishnan's view on the first sloka is given here: In one of his lecture series on Vishnu Sahasranama (in Tamil), he does not of course refer to the debate but starts off his explanation on the sloka with a statement that this sloka is a reference about Vishnu, probably indicating that he is aware of the debate. While explaining about "Shashivarnam" he admits that "Shashivarnam" literally means the colour of the moon, that is, white, but Vishnu is regarded as dark in colour. He explains this by arguing that it refers not to the colour but the nature of the moon. He says just as we see the moon, we get the feeling of coolness, likewise when we see Vishnu, we get the same feeling. This, according to him, is the reference to Shashivarnam in the sloka.

Some argue (here) that Ganesha draws his power from Vishnu. It appears that Brahma Samhita, Chapter 5, Verse 50 (here) says that Govinda has delegated his power of removing obstacles to Ganesha. Therefore, it is argued that the first sloka is not a reference to Ganesha but to Vishnu.

Conclusion

Irrespective of whether Sloka 1 refers to Ganesha or to Vishnu, the slokas pray for removal of all vignams (obstacles). It doesn't matter whether the "delegator" (Vishnu) or the "delegatee" (Ganesha) removes all obstacles, as long as these are removed, we are fine. 

Vishnu Sahasranamam: Sloka 2

Introduction

These slokas (including Sloka 1) are a part of the Purvabhaga (prologue) to the Vishnusahasranamam. The actual Sahasranamam in the standard renditions start much later and is preceded by Purvabhaga, Dhayana verses, etc. The Purvabhaga slokas pay obeisance to Vishnu and throws light on the context in which the Vishnu Sahasranmam was rendered. Although technically not a part of Vishnusahasranamam, these preludes and Dhyana slokas have been recited for generations and is therefore dealt with here too. 

Sloka 2

yasya dviradavaktrādyāḥ pāriṣadyāḥ paraḥ śatam |

vighnaṁ nighnanti satataṁ viṣvakasenaṁ tamāśraye ||

Meaning

The elephant faced one along with his innumerable attendants, Would always remove obstacles as we depend on Vishvaksena. 

Poetic Translation

I take refuge in Vishvaksena who always eliminates all hindrances, The commander of the elephant-faced attendant and the numerous others.

Comment

This sloka is not found in many books of Vishnu Sahasranamam. In this Sloka, Vishvaksena is referred to. Vishwaksena is the commander-in-chief of Vishnu's army and is also the gatekeeper of Vishnu's abode, Vaikhunta.

There is an interesting debate on whether the first sloka in Vishnusahasranamam is a prayer to Ganesha instead of Vishnu. So the question arises as to whether this Sloka is a later addition to negate the idea that the first sloka relates to Ganesha. More on this in the next post. 

Vishnu Sahasranamam: Sloka 1

English text with translation and explanation: Meaning from here. Poetic translation from here.

Text:

shuklAmbaradharam vishNum shashivarNam chaturbhujam | 

prasanna vadanam dhyAyet sarva vigna upashAntaye || 

Meaning: One should meditate for the removal of all obstacles upon Vishnu who is clad in white garments, who has a lustre like the moon, who has four arms and a beneficent face.

Poetic Translation: 

Dressed in white you are, 

Oh, all pervading one, 

And glowing with the colour of moon. 

With four arms, you are, the all knowing one 

I meditate on your ever-smiling face, 

And pray, Remove all obstacles on my way.

Comment:

Vishnu Sahasranamam can be translated as the 1000 names of Vishnu and is one of the most important texts of Vaishnavites. The term "Vishnu" here implies the one who consists of the all pervading matter and the energy which pervades in all matter. "Chaturbhujam" refers to the one with four hands. Another reference to the term "Chaturbhujam" is to the four directions. "Shashivarnam" means the moon. The reference here is to the coolness of the moon. "Prasannavadanam" can be translated as the one whose face is like a blossomed flower. The verse is a call for meditation on Vishnu so that the obstacles are removed.