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!

Thirukkural 119: When is Justice Seem to be Done?

Lord Chief Justice Hewart famously said in 1923: "Not only must Justice be done; it must also be seen to be done." The context was the case, R v Sussex Justices, ex parte McCarthy ([1924] 1 KB 256, [1923] All ER Rep 233, a motor cyclist was prosecuted for dangerous driving. The Magistrates' court convicted him although the clerk of the court was a member of the solicitor's firm which represented against the defendant in a civil claim. Based on this, the motor cyclist sought for quashing the conviction. The matter was heard by Lord Chief Justice Hewart who overturned the conviction and said these famous words. This principle has been quoted in India numerous times in numerous decisions relating to bias.

We'd be surprised to notice that more than 2000 years back, Saint Thiruvallur wrote about bias. In Adhigaram 12 (Naduvu Nilaimai- Equity and Uprightness), Thiruvallur said:

சொற்கோட்டம் இல்லது செப்பம் ஒருதலையா

உட்கோட்டம் இன்மை பெறின். (119)

There are multiple ways this Kural has been translated. As is expected with a work of this vintage, multiple commentators have interpreted the Kural in various ways. One of which is given here: "Justice is seen to be done when the judge is upright in words and deeds." [J. Narayanasamy]

The meaning of the Kural is that it is not only enough if the words of the judgement are smooth but it should come from the judge who is endowed with integrity and uprightness. Here, "உட்கோட்டம் இன்மை" means "மனதில் குற்றம் இல்லாமல் இருக்கும் தன்மை", that is, the state where the judge's mind free of bias. The Kural roughly means the following: The judgement free from textual error is desirable only if it is written or spoken with a bias free mind.

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. 

Perspectives and Environment Matter: But B+

If you think this post is about environmental and pollution related issues, you're sorely mistaken. By environment, I mean the surroundings and the things and perspectives to which are exposed to. I happened to chance by an apt illustration of this point. If you notice government offices in Northern India, especially Delhi NCR, you''ll notice them going for a stroll, which is the sarkari way of attempting to negate the guilt of having gobbled up artery-clogging lunch.

One sunny day, after having eaten as if there was no tomorrow, a colleague from Chennai and I, an artless villager, were walking around our office building. Suddenly, we noticed a bush shaking vigorously. What followed were our observations on the cause of the same event:

Colleague: See! Notice how the bush is shaking!

Me: Yeah! There's a chameleon sitting inside and doing this.

Colleague: Thought a couple were sitting behind the bush.😉

Me: Hey! This is quite common. During summer, animals find shade in the bushes and have a good time doing these things.

Colleague: Its also quite common in cities: just that, couples have a good time in it.

For the same event, we perceived different causes depending on what we have seen in the surroundings we grew up in. 😁

The larger point of this silly incident: differences of opinions is quite common because of this. Instead of trying to establish who is right and who is wrong, we probably need to respect each other's life experiences. We also need to understand that our life experience is only selective and give the world the benefit of the doubt. And Be Positive! 🙏🤘