Slokam 14: Vishnu Sahasranamam: Aeshame

Slokam 14:

Transliteration

eṣa me sarva dharmāṇāṃ dharmo 'dhikatamo mataḥ |

yad bhaktyā puṇḍarīkākṣaṃ stavair arcen naras sadā || 14 ||

Meaning

"This worship of the Supreme Lotus-eyed Lord at all times by a person endowed with devotion is

regarded by me as the greatest of all religious practices."

(by Pandit U.Ve. Sri Rama Ramanuja Achari)

"This worship of the lotus eyed lord, by a person singing his praise, is hence regarded by me

as the greatest dharma."

"This I think is the most excellent dharma of all dharmas that with devotion, a man should always glorify the lotus-eyed (Lord) by praises." (link)

Comment

This Slokam is in reply to the fifth question: "Which is the greatest Dharma?". Bheeshma answers this by stating that he regards the singing in praise of the lotus eyed lord as the greatest Dharma. Meanings of some of the words in the slokam are given below: 

eṣa: This 

me: to me 

sarva: whole/ entire/ all 

dharmāṇāṃ: dharmas  

dharmo: dharma 

adhikatamo: highest/ most 

mataḥ: opinion 

yad: if 

bhaktyā: with devotion 

puṇḍarīkākṣaṃ: Lotus-eyed 

sadā: always 

Slokam 13: Vishnu Sahasranamam: Brahmanyam

We did the last post on Vishnu Sahasranamam almost a year back. The last post was on Sloka 12, which reads

anādinidhanaṁ viṣṇuṁ sarvalōkamaheśvaram |

lōkādhyakṣaṁ stuvannityaṁ sarvaduḥkhātigō bhavet || 12 ||

The meaning of Slokam 12, as per Pandit U.Ve. Sri Rama Ramanuja Achari, is:

"One who is ever engaged in praising the Lord who is without beginning and end, the All pervading- One, the Ruler of the Universe, the Supervisor of the worlds, the One Who is to be known from the Vedas, Who is Himself the Knower of all Dharmas, the One Who is constantly engaged in the Universal Welfare, Lord of the Universe, and the Cause of all beings — such a devotee transcends over all the sorrows of this material world."

In the last post, we highlighted the difference of views as to whether Slokam 12 was in reply to the third or the fifth question posed by Yudhishtra. Slokas 8 and 9 are:

The third and the fifth questions of Yudhishtra were:

3. Which is the deity that is to be worshipped?

5. Which is the greatest Dharma? 

Sri UVe Velukkudi Krishnan in his lectures on the Vishnu Sahasranamam states that the 12th Sloka is in reply to the third and not the fifth question. In these series, we will go by that order.

In reply, Bhishma answers these in the twelfth sloka. 

Slokam 13:

Transliteration

brahmaṇyaṃ sarva dharmajñaṃ lokānāṃ kīrti-vardhanam |

lokanāthaṃ mahadbhūtaṃ sarvabhūta-bhavodbhavam || 13 ||

Meaning:

"Verily He is champion of the devotees, conversant with all duties and injunctions, the enhancer 

of fame and achievement of all people, the master of all the universe, exceedingly wonderful, and

the cause of the origination of all beings." (Pandit U.Ve. Sri Rama Ramanuja Achari)

Comment:

The sense that the slokam conveys, word by word, is as follows:

brahmaṇya: relating to brahman

sarva: whole, entire, all, every

dharmajñaṃ: Knowing the law or what is right

lokānāṃ: of the people/ devotees

kīrti: fame

vardhanam: enhancement/ increase

lokanāthaṃ: lord of the worlds (universe)

mahadbhūtaṃ: exceedingly wonderful

sarvabhūta: all beings

bhavodbhavam: cause of the origination

Originally, as posted, we commented that Slokam 13 was in reply to question 5 of Yudhishtra, which is: "Which is the greatest Dharma and none greater than that?": To this question, Bhishma replies in terms of Slokam 13. We also stated that in reply to the question as to which or who is the greatest dharma, Bhishma says that Sri Vishnu is the greatest dharma in terms of Sloka 13.

It is interesting to note that some commentaries do not link this Slokam to any of the questions that Yudhishtra asks. See, for example, S. Suryamurthy's commentary. Likewise, KE Parthasarathy's commentary also does not attribute this sloka to any question. Following this, we do not link this Slokam to any of the questions posed by Yudhishtra.

References:

Pandit U.Ve. Sri Rama Ramanuja Achari, Vishnu Sahasranama Stotra

M Monier- Williams, A Sanskrit English Dictionary (2002 ed: 2020 reprint) (p. 511, 

https://www.learnsanskrit.cc/ (Dictionary)

S. Suryamurthy, Sri Vishnu Sahasranamam (Tamil)(2017). 

KE Parthasarathy, Sri Vishnu Sahasranamam with Commentaries of Sri Sankaracarya & Sri Parasara Bhattar (1966)

Slokam 12: Vishnu Sahasranamam: Anaadhinidhanam

Introduction

In the last post, we saw that Yudhishtra raises six questions and Bhishma answers those questions one by one. We also discussed the eleventh sloka. In this post, we discuss the twelfth sloka.

Sloka 12

Sloka 12 is in reply to Slokas 8 and 9, which are questions posed by Yudhishtra. Slokas 8 and 9 are:

In reply, Bhishma answers these in the twelfth sloka which is given below:

Transliteration

anādinidhanaṁ viṣṇuṁ sarvalōkamaheśvaram |

lōkādhyakṣaṁ stuvannityaṁ sarvaduḥkhātigō bhavet || 12 ||

Meaning

one who is ever engaged in praising the Lord who is without beginning and end, the All pervading- One, the Ruler of the Universe, the Supervisor of the worlds, the One Who is to be known from the Vedas, Who is Himself the Knower of all Dharmas, the One Who is constantly engaged in the Universal Welfare, Lord of the Universe, and the Cause of all beings — such a devotee transcends over all the sorrows of this material world.

(Pandit U.Ve. Sri Rama Ramanuja Achari)

Comment

As stated above in the 8th and 9th Sloka, Yudhishtra asks six questions to Bhishma. Of these, the last two are: 

5. Which is the greatest Dharma?

6. Which is the means that will bring about release from Bondage?

Bhishma says that the greatest Dharma is ever praising or chanting the name of Vishnu. He also says such a devotee (who is engaged in chanting the name of Vishnu) transcends all sorrows of the material world and that such chanting will release him from Bondage. 

Prof. A Srinivasa Raghavan (ASR), in his preface to the English translation of the commentary of Sri Parasara Bhattar on the Sahasranama, argues that the 12th sloka is the answer to the fifth question noted above. According to Prof. ASR, Bhishma answers the sixth question (noted above) through the tenth Sloka, whose meaning is: "The chanting of the names of Sri Krishna , who is the Supreme Deity and Purushottama, should be done for obtaining release from bondage." [ASR, p. III].  It is to be noted that even the 12th sloka speaks of going beyond ("atigo bhavet"). On the other hand, there is a view, predominant, that the 12th Sloka is in answer to the third question: Which is the deity that is to be worshipped?

[Note: Edited after posting. See post on Slokam 13]

The word by word meaning of the 12th Sloka is:

Anaadhinidhanam: Without beginning/ existing from eternity or end/ annihilation/ destruction.

Vishnum: Vishnu

Sarvaloka: All the worlds

Maheshwaram: The Supreme Lord

lokaa dhyakshaM: knower of all worlds or knower of all Dharmas

Stuvan: chants 

nityam: daily or always

sarva duHkha: All sorrows

atigo bhavet: Go beyond

[Sources: 

1) M Monier Williams, A Sanskrit English Dictionary, 17th Reprint: 2020: Motilal Banarasidass; 

2) Sri Vishnu Sahasranamam Word-to-word translation

3) http://sanskritdictionary.com/]

Note that the phrase Anaadhinidhanam is also found in Sloka 34, Chapter 10 of Canto 2 of the Srimad Bhaghavatam, which states:

ataḥ paraṁ sūkṣmatamam

avyaktaṁ nirviśeṣaṇam

anādi-madhya-nidhanaṁ

nityaṁ vāṅ-manasaḥ param

The sloka's meaning is: "Therefore beyond this [gross manifestation] is a transcendental manifestation finer than the finest form. It has no beginning, no intermediate stage and no end; therefore it is beyond the limits of expression or mental speculation and is distinct from the material conception."[Source: https://prabhupadabooks.com/sb/2/10/34?d=1]

Sloka 11: Tam Eva

Introduction

In the previous post, we saw that Bhishma answers one by one, in a different order, the six questions raised by Yiudhishtra. We also saw what the tenth Sloka was. 

Sloka 11

Transliteration

tam eva cārcayan nityaṃ bhaktyā puruṣam avyayam |

dhyāyan stuvan namasyaṃśca yajamānas tam eva ca || 11 ||

Meaning

And engaged in worshipping Him with devotion, meditating upon Him, glorifying Him, offering

obeisance and adoring Him (Pandit U.Ve. Sri Rama Ramanuja Achari)

Comment

This sloka is the answer to the fourth question.Readers may recollect that the fourth question was: "Which is the deity whose name has to be chanted?". To this, Bhishma says the eternal and unchanging Lord Krishna is the one who should be worshiped, meditated upon, glorified, and held in deep reverence. 

Note that this sloka does not seem to be complete from a grammatical point of view without reading the next sloka. However, what is implied that a person who does what Bhishma says will be released from the cycle of birth and death.

தமிழில் விளக்கம் (Tamil Explanation)

இந்த ஸ்லோகத்தின் பொருள் கீழ்வருமாறு:

"மாறுபாடற்ற அந்தப் புருஷனையே பக்தியுடன் அர்ச்சித்தும் அவனையே மேலும் த்யானித்தும் புகழ்ந்தும் நமஸ்கரித்தும் வழிபடுவன்;"

இந்த ஸ்லோகம் யுதிஷ்டிரரின் நான்காவது கேள்விக்கு பதிலாகும்.

[அண்ணாவின் உரை (ராமகிருஷ்ணா மடம்) மற்றும் சூர்யமூர்த்தி உரை ]

Sloka 10:Vishnu Sahasranamam: Jagat

In the previous post, we saw Slokas 8 and 9 together. We saw that Yudhishtra asks several questions to Bhishma. We also stated that these questions constitute the most fundamental religious questions. In this and subsequent posts, we shall see how Bhishma replies. Bhishma enters into a monologue. Bhishma's reply begins from sloka 10 and ends at sloka 22. Given the depth of meaning in these slokas, we will devote a post to each sloka. This post discusses sloka 10.

There is another aspect regarding the structure of Vishnu Sahasranamam, which is worth noting here. The first sloka (śuklāṁbaradharaṁ viṣṇuṁ) (here and here) till the sixth sloka (yasya smaraṇamātreṇa) (here) are not a part of the Anushasana Parva of Mahabharata. These slokas constitute the Purvabhaga or the Prologue to the Vishnu Sahasranamam. It is only from Sloka 7 (here) that Vishnu Sahasranamam as in the Mahabharata begins. Although Slokas 7 to 22 are strictly not a part of the Sahasranama (thousand names), they constitute a prelude to the Sahasranama. Nevertheless, in line with tradition, the numbering of the Slokas in this series of posts (here) begins from śuklāṁbaradharaṁ viṣṇuṁ and continues till the end. 

Sloka 10

Transliteration

śrī bhīṣma uvāca

jagatprabhuṁ devadevamanaṁtaṁ puruṣōttamam |

stuvannāmasahasreṇa puruṣaḥ satatōtthitaḥ || 10  

Meaning

The supreme ("uttamam") Purusha, who is ever up and working for the welfare of all, the Lord ("prabhum") of the world ("jagat") the endless ("anantam") – Sri Maha Vishnu.

Commentary

Slokas 10-22 are important because Bhishma replies to those fundamental questions thast Yudhishtra asks. The importance of Bhishma and his answers, which is what Vishnu Sahasranamam is about, has been aptly summed by Parasara Bhattar, the great Vaishnavite commentator of Vishnu Sahasranamam. Prof. A Srinivasa Raghavan, the translator of Bhattar's work states so of the six reasons:

"1. It is the essence of Mahabharata which is a mine of good things.

2. It has been sung by several sages in many places.

3. It has been strung together by the great sage Vyasa.

4. It is considered the opinion of Bhishma that it is the best and easiest of all Dharmas.

5. It is accepted by all that it is the easiest and most important successful means for the attainment of all fruits.

6. It is in conformity with the teachings of Bhagavad Gita and other religious texts."

(Prof. A. Srinivasa Raghavan, Sri Vishnu Sahasranama: with the Bhashya of Sri Parasara Bhattar, p. II-III- "ASR", for short)

jagatprabhu: the lord of the world

devadeva: the god of gods

ananta: eternal, boundless, eternal, infinite

purushottama: the highest being/ Supreme Spirit

stuvan: praising

nama: name

sahasrena: by a thousand

satatam: continuously

Readers may recollect that in the eighth and the ninth slokas, Yudhishtra poses six questions, which are listed below:

"1. Which is the Supreme Deity?

2. Which is the highest goal?

3. Which is the deity that is to be worshipped?

4. Which is the deity whose name has to be chanted?

5. Which is the greatest Dharma?

6. Which is the means that will bring about release from Bondage?" [ASR, p. III]. 

Bhishma does not answer the question in the same order in which Yudhishtra poses the questions. Commentators suggest that Bhishma answers the questions almost in reverse order. He answers the sixth question first, moves on to the fourth, then the third and then the fifth, the second and, lastly, the first- 6-4-3-5-2-1.

For the sixth question, Bhishma answers: "The chanting of the names of Sri Krishna , who is the Supreme Deity and Purushottama, should be done for obtaining release from bondage." [ASR, p. III]

Sloka 8 & 9: Vishnu Sahasranamam

In the previous post, we saw the questions raised by Yudhishtra in the eighth sloka on the Supreme Being. Yudhishtra asks: "Who is the One Supreme Being which the Scriptures declare? What is the one Supreme Goal which should be sought ? By the recitation of what mantra is a person released from the bonds of repeated birth and death? Which in your opinion is the highest form of religion?" (translation by Pandit U.Ve. Sri Rama Ramanuja Achari). In the ninth sloka, Yudhishtra continues with his questions. As we stated in the previous post, the 8th and the 9th slokas represent the fundamental questions on the purpose of life for every Hindu. Hence, the previous post and the present post are combined in the form of a single post so that the meaning of both the slokas become clear.

Slokas 8 and 9: Text 

Transliteration

śrī yudhiṣṭhira uvāca 

kimekaṁ daivataṁ lōke kiṁ vāpyekaṁ parāyaṇaṁ | 

stuvaṁtaḥ kaṁ kamarcaṁtaḥ prāpnuyurmānavāḥ śubham || 8 ||

kō dharmaḥ sarvadharmāṇāṁ bhavataḥ paramō mataḥ |

kiṁ japanmucyate jaṁturjanmasaṁsārabaṁdhanāt || 9 ||

Meaning:

Yudhishthira asked:

In this wide world, Oh Grandpa,

Which is that one God,

Who is the only shelter?

Who is He whom,

Beings worship and pray,

And get salvation great?

Who is He who should oft,

Be worshipped with love?

Which Dharma is so great,

There is none greater?

And which is to be oft chanted,

To get free.

From these bondage of life, cruel? (Swami Krishnananda)

Another Meaning

Yudhisthira said:— Who is the One Supreme Being which the Scriptures declare? What is the one Supreme Goal which should be sought ? By the recitation of what mantra is a person released from the bonds of repeated birth and death? Which in your opinion is the highest form of religion?

What spiritual path is that, which according to thy judgment is the foremost of all paths? What are those mantras by reciting which a being becomes freed from the bonds of birth and death? (Pandit U.Ve. Sri Rama Ramanuja Achari)

Commentary

(from the previous post on the 8th sloka): In the 8th and the 9th Slokas, Yudhishtra ask certain questions, which the Hindus regard as the fundamental questions regarding the purpose of life and how to pursue it. Since Vishnu Sahasranamam, through Bhishma, answers these questions, the Sahasranama is one of the most important works for a Hindu. You would hear the Sahasranamam being played in the morning in every Hindu home. The purpose of this is to be reminded of the answers to these fundamental questions.

Yudhishtra first starts of with THE question: "Who is the One Supreme Being which the Scriptures declare?". Thereafter, he asks what should the ultimate purpose of life or goal of a person be? "What is the one Supreme Goal which should be sought?" He then asks: "By the recitation of what mantra is a person released from the bonds of repeated birth and death?". Yudhishtra, knowing the multitude of paths towards gods, through different religions, sects, practices, etc., and the consequent confusions that ensue, asks: "Which in your opinion is the highest form of religion?".

He asks Bhishma's advice on what spiritual path is that which is the foremost of all paths. He also asks what mantras free a person from the bonds of birth and death.

These questions constitute the fundamental purpose of the Hindu philosophies and are the gateway to a spiritual life. 

Sloka 8 and Further Explanation on Sloka 7

 Readers of the last post would recollect that the seventh post starts with what Vaisampayana says: Having heard about dharma and acts of purification, Yudhishthira, to Bhῑsma (son of Śantanu) spoke once again. What Yudhistra states forms the subject of this post. But from the perspective of Vishnu Sahasramanam, the first six slokas are not a part of the Mahabharata but are recited as a matter of practice. The Anushasana Parva of the Mahabharata begins from the seventh Sloka, which we say in the previous post.

Sloka 8: Text

śrī yudhiṣṭhira uvāca 

kimekaṁ daivataṁ lōke kiṁ vāpyekaṁ parāyaṇaṁ | 

stuvaṁtaḥ kaṁ kamarcaṁtaḥ prāpnuyurmānavāḥ śubham || 8 ||

Meaning

Yudhishthira asked:
In this wide world, Oh Grandpa,
Which is that one God,
Who is the only shelter?
Who is He whom,
Beings worship and pray,
And get salvation great?

(Swami Krishnanda)

Another Meaning

Yudhisthira said:— Who is the One Supreme Being which the Scriptures declare? What is the one Supreme Goal which should be sought ? By the recitation of what mantra is a person released from the bonds of repeated birth and death? Which in your opinion is the highest form of religion? (Pandit U.Ve. Sri Rama Ramanuja Achari)

Comment

In the 8th and the 9th Slokas, Yudhishtra ask certain questions, which the Hindus regard as the fundamental questions regarding the purpose of life and how to pursue it. Since Vishnu Sahasranamam, through Bhishma, answers these questions, the Sahasranama is one of the most important works for a Hindu. You would hear the Sahasranamam being played in the morning in every Hindu home. The purpose of this is to be reminded of the answers to these fundamental questions.

kim: who

ekaṁ: greatest/ supreme

daivatam: Lord

lōke: in the world 

parāyaṇaṁ: literally, chief object but here refers to shelter

stuvaṁtaḥ: by praising/ glorifying

kaṁ: whom 

kamarcaṁtaḥ: worship

prāpnuyur: attain

mānavāḥ: beings 

śubham: peace and prosperity 

The important thing about the Vishnu Sahasranamam is that when Yudhishtra asks these questions and Bhishma answers it, Lord Krishna listens to it. More on what Yudhishtra says in the next post.

Tamil Explanation:

தர்மபுத்திரர் கூறியது:

உலகில் காணப்படும் வேதம் முதலான எல்லா நூல்களிலிலும் கூறப்படும் ஒன்றேயான தெய்வம் எது?

ஒன்றேயான புகலிடம் எது?

எவரை துதித்து மனிதர்கள் உயர் நலம் அடைவார்கள்?

எவரை அர்ச்சித்து உலகோர் எல்லா இன்பங்களையும் அடைவார்கள்?

Vishnu Sahasranama: Sloka 7: śrutvā dharmānaśeṣeṇa

Sloka 7: text

śrī vaiśaṁpāyana uvāca
śrutvā dharmānaśeṣeṇa pāvanāni ca sarvaśaḥ |
yudhiṣṭhiraḥ śāṁtanavaṁ punarevābhyabhyāṣata || 7 ||

Meaning

Sri Vaisampayana said:
After hearing a lot,
About Dharma that carries life,
And of those methods great,
That removes sins from ones life,
For ever and to cleanse,
Yudhishtra asked again,
Bheeshma, the abode of everlasting peace. (Swami Krishnananda)

Another Meaning

Having heard about dharma and acts of purification, Yudhishthira, to Bhῑsma (son of Śantanu) spoke once again.

Comment

Sri Vaisampayana, the narrator of Mahabharata is an important sage of Hinduism. Veda Vyasa had taught Krishna Yajur Veda to Sri vaisampayana. Sri Vaisampayana is also regarded as the first author to expand the Mahabharata from the original 8000 verses it had to 24000 verses.

śrutvā: after hearing
dharmāna: about dharma
aśeṣeṇa: in detail
pāvanāni: that which purifies
ca: connector (and)
sarvaśaḥ: in all respects
yudhiṣṭhiraḥ: Yudhishtra
śāṁtanavaṁ: Bhishma (Shantanu was Bihishma's father)
punarevābhya: once again the same thing

The seventh sloka is an important sloka because it is the prelude to one of the most important slokas in the Vishnusahasranamam, the eighth sloka where Yudhishtra raises certain important questions. More on the eighth sloka in another post. 

Vishnu Sahasranamam: Sloka 6: Yasya Smarana Maathrena

Sloka 6: Text

yasya smaraṇamātreṇa janmasaṁsārabaṁdhanāt |

vimucyate namastasmai viṣṇave prabhaviṣṇave || 6 ||

ōṁ namō viṣṇave prabhaviṣṇave ||

Meaning

Bow I before Him,

The all-powerful Vishnu,

The mere thought of whom.

Releases one forever,

Of the ties of birth and life.

Bow I before the all powerful Vishnu.

(Swami Krishnanda)

"My salutation to that all powerful deity, Visnu the mere contemplation of whose name frees all persons from the bonds of samsara, the terrific cycle of birth and death." (link)

Comment

Yasya: to be endeavoured

smaraṇa: the act of remembering

mātreṇa: merely

smaraṇamātreṇa: the mere contemplation

janma: birth

samsāra: cycle of birth and death

bandhanāt: from the material bondage

The term bandhanāt also appears in Canto 3 verse 23.57 of Srimad Bhagavadam where it is stated:

sāhaṁ bhagavato nūnaṁ

vañcitā māyayā dṛḍham

yat tvāṁ vimuktidaṁ prāpya

na mumukṣeya bandhanāt

which means: "My lord, surely I have been solidly cheated by the insurmountable illusory energy of the Supreme Personality of Godhead, for in spite of having obtained your association, which gives liberation from material bondage, I did not seek such liberation."

vimucyate: becomes freed/ liberated

namastasmai: Salutations to him

viṣṇave: All-pervading Lord Vishnu

prabhaviṣṇave: to Lord Viṣṇu, the most powerful

ōṁ namō viṣṇave prabhaviṣṇave: I bow before the all powerful Lord Vishnu

This is the last sloka of the Purvabhagam which does not figure out in Mahabharata. As said in the previous post, this sloka is also a salutation to Lord Vishnu. The previous sloka speaks of the nature of the Lord while this one is about why contemplation of the Lord's name is necessary: it releases one from the bonds of birth and death (samsara).

Vishnu Sahasranamam: Sloka 5: Avikaaraaya Shuddhaaya Nityaaya

Sloka 5: Text

avikārāya śuddhāya nityāya paramātmane |
sadaikarūparūpāya viṣṇave sarvajiṣṇave || 5 ||

Meaning

Bow I before Vishnu
Who is pure,
Who is not affected,
Who is permanent,
Who is the ultimate truth.
And He who wins over,
All the mortals in this world.

(Swami Krishnanda)

Poetic Meaning

Salutation to Lord Vishnu who is immutable (unchangeable, not subject to any variation), who is inherently pure and eternal, the Supreme soul who has a consistent undiversified form in all times and ages and is the conqueror of one and all. 

(link)

Comment

The fifth and the sixth slokas of the Purva Bhagham (of the Vishnu Sahasranamam) are salutations to Vishnu. Each word of the sloka is significant and is explained below:

avikārāya: one who does not undergo material transformation or unchangeable. 

The word avikārāya is also used in Canto 10 of Srimad Bhagavadam, Verse 16:40 which reads:

jñāna-vijñāna-nīdhaye
brahmaṇe ’nanta-śaktaye
aguṇāyāvikārāya 
namas te prākṛtāya ca 

(emphasis supplied)

The above Sloka translates as follows:

"Obeisances unto You, the Absolute Truth, who are the reservoir of all transcendental consciousness and potency and the possessor of unlimited energies. Although completely free of material qualities and transformations, You are the prime mover of material nature." (link).

śuddhāya: pure/ unadulterated.

Again, this word has several references in Srimad Bhagavadam. For instance, verse 49.13 of the 10th Canto, which reads:

namaḥ kṛṣṇāya śuddhāya
 brahmaṇe paramātmane
yogeśvarāya yogāya

 tvām ahaṁ śaraṇaṁ gatā 

(emphasis supplied)

The verse translated reads as below:

"I offer my obeisances unto You, Kṛṣṇa, the supreme pure, the Absolute Truth and the Supersoul, the Lord of pure devotional service and the source of all knowledge. I have come to You for shelter." (link)

nityāya: permanent/ eternal

paramātmane: one who is the supreme person (paramātma)

sadaikarūparūpāya: one who is consistent

viṣṇave: the all-pervading Vishnu

sarvajiṣṇave: jiṣṇu is the root of this compound word whose meaning is all conquering.

Thus, Sloka five of the Vishnu Sahasranamam explains in brief the qualities of Lord Vishnu: The Lord  is eternal, pure, consistent, without end, all conquering and supreme. An English and a Tamil translation of this sloka in the form of a video is available here. 

Vishnu Sahasranamam: Sloka 4: Vyasaya Vishnu Rupaya

Sloka 4 Text

vyāsāya viṣṇu rūpāya vyāsarūpāya viṣṇave |

namo vai brahmanidhaye vāsiṣṭhāya namo namaḥ || 4 ||

Meaning

Salutations to Sage Vyasa who is in the form of Vishnu and to Vishnu who is in the form of Vyasa!

Salutations again and again unto him, who is a reservoir of the vedas and who is in the lineage of Sage Vasishtha.

Poetic Meaning (link)

Salutations, again and again, to VyAsa, a visible aspect of Lord Vishnu and to Lord Vishnu who, in turn, is also a visible aspect of VyAsa, the sage descended from Vasistha and a veritable treasure of vedik knowledge of Brahman.

Comment

Readers may kindly note that we are still in the Purvabhagam of the Sahasranamam, which is not strictly the Vishnu Sahasranamam, but are introductory slokas which provide the context to the slokas. After having explained the lineage of Veda Vyasa in the third sloka, 

This sloka is probably the highest form of praise to Sage Vyasa who is regarded as the one who classified the Vedas and also authored Vishnu Sahasranamam. Veda Vyasa is compared to Lord Vishnu and more importantly, Vishnu to Veda Vyasa. Such is the significance of the contribution of Veda Vyasa in Hinduism that God is compared to him.

[The role of "Vyasa" in the context of Hinduism should be understood. The wikipedia entry on Vyasa is a good read on this.]  

The context in which the Vishnu Sahasranamam has been rendered has been aptly summarised in a website by an author called "Lakshi". The explanation offered by the author is quoted below:

"It is interesting to contemplate on the circumstances under which Sri Vishnu Sahasranama Stotram came into existence. Yudhishthira, the eldest of the five Pandavas, was mentally depleted because of the war with the Kauravas and the misery of death and suffering that was created by the war in which he had been a major player. Bhishma, his dear grandfather, was lying on his deathbed. With his passing away, his irreplaceable wisdom, based on the experiences of his long life of virtue, righteousness and devotion, was about to be lost to the world. Sage Vyasa and Sri Krishna advised Yudhishthira, who himself was an epitome of righteousness and virtue, to seek the advice of Bhishma on any and all aspects of life on which he had any doubts. Yudhishthira did as advised, and a series of [dialogues] ensued between the two, witnessed by Lord Krishna Himself, and by other great sages including Vedavyasa.

In one of these sessions, Yudhishthira sought Bhishma's advice on the easiest and best means by which mankind can attain lasting happiness, peace of mind, and relief from all bondage and sorrows. This was the setting in which Sri Vishnu Sahasranama Stotram was imparted, with the welfare of future generations also in mind, by Bhishma to Yudhishthira, as part of the advice given by Bhishma in response to the above question... 

Sri Vedavyasa is the rishi of Sri Vishnu's one thousand names, i.e., the sage who strung together the thousand names as they were revealed by Bhishma to Yudhishthira. Anushtup (eight syllables per quarter) is its meter. Lord Krishna, the son of Devaki, is the Lord being worshiped..." (link)

As stated above, Bhishma in his deathbed made known to Yudhishtra the goal of attaining lasting happiness. It is said that Sahadeva, one of the Pandavas, had etched Bhishma's advice in his memory. He recounted it to Veda Vyasa, who authored Vishnu Sahasranamam through Ganesha, who is said to have written what was dictated to him. 

Sloka four of the Purvabhag of the Vishnu Sahasranamam is an obeisance to Veda Vyasa for his achievements as regards the compilation of Vedas, the Upanishads and for authoring the Mahabharata.

Vashishtaya refers to the lineage of Sage Vashishta. This reference makes it absolutely clear that the obeisance is not to the titular role of Vyasa but to Krishna Dwaipayana Vyasa or Veda Vyasa. Veda Vyasa through this sloka is regarded as the incarnation of Lord Vishnu. And Lord Vishnu is regarded as the "Visible Aspect" or the physical manifestation of Veda Vyasa!

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.