Talk:Visnushastranama
Visnusahasranāma (‘thousand names of Viṣṇu) In Hinduism, stotras or hymns of God are legion. Out of these, the aṣṭottara- śatanāmas (with 108 names) and sahasra- nāmas (with 1000 names) are a class by themselves. In the latter group, two sahasra- nāmas are considered outstanding and extremely popular even now. They are: the Lalitāsahasranāma and the Visnu¬sahasranāma, dedicated respectively to the Divine Mother Lalitā (an aspect of Devī Pārvatī) and Lord Viṣṇu or Nārāyaṇa. In fact, they are considered, not as just hymns of praise, but as mantras (mystical texts) potent with spiritual vibrations. The Visnusahasranāma, like the Bhagavadgitā, is an integral part of the Mahābhārata (Anuśāsanaparva 149.1-142). Verses 1 to 13 form the introduction called purvapīṭhikā. The actual Sahasra- nāma is spread over verses 14 to 120. Thereafter, the phalaśruti (fruits of reci¬tation) is given in the last part comprising verses 121 to 142. The recitation of such hymns as this is considered superior to the performance of Vedic sacrifices and is as good as a ritualistic worship of God due to the following reasons: It does not need the help of other human beings or money and materials. The rules of deśa (place of performance) and kāla (auspicious times) do not apply to its chanting. Irrespective of caste or creed all are free to chant it provided they have faith. It does not involve violence to living beings. The deeper meaning and significance of such esoteric texts can be known only through the commentaries written by competent scholars. It is interesting to note that so far, at least 15 commentaries (in Sanskrit) have been discovered on this hymn. Out of these the following three are more well-known: 1. Śāṅkarabhāṣya by Śaṅkarācārya (A.D. 788-812). This has two subcommentaries: Vivrti by Tāraka-brahmānanda- sarasvatī; Padyaprasunāñjali by Kavipaṇdita Gambhirabhāratī. 2. Bhagavadgunadarpana by Parāśara Bhaṭṭa (A. D. 1106-1206). 3. Satyasandhīya by Satyasandhatirtha of Uttarādimatha (18th century). These three commentaries represent the three main systems of Vedānta viz., Advaita, Viśiṣṭādvaita and Dvaita. The Visnusahasranāma is mainly meant for chanting, either independently or as a part of a rite. The individual names may also be separately used in arcana (offering with flowers in worship). For chanting it, there is a standard ritual method. First the names of the rsi (the sage through whom it was revealed), the devatā (the deity to whom it is addressed) and the chandas (the metre in which it is composed) have to be recited. For this hymn, these are: Vedavyāsa, Nārāyaṇa and anuṣtubh. This is followed by viniyoga or the purpose for which the hymn is chanted. Here, the general purpose is to please the Lord. However, if the devotee has any particular purpose or desire to be fulfilled, that may be properly mentioned. Then comes dhyāna or meditation on the form of the deity. This is usually done by chanting a dhyānaśloka (hymn of meditation) which gives a detailed description of the form. In the Viṣṇusahasranāma tradition however, nine ślokas are given as dhyāna- ślokas and hence all of them are to be chanted. As regards the actual chanting, two methods are being followed. In the first, the following is the sequence: ṛṣyādinyāsa; dhyāna; actual Sahasranāma (verses 14 to 120). In the second, the introductory part (verses 1 to 13) and the phalaśruti (eulogy, verses 121 to 142) are also included. Sometimes, 8 more verses are added in the very beginning. Printed texts meant exclusively for chanting contain all these details. Bhīṣma the grandsire was laying down on the bed of arrows, awaiting death at an auspicious moment. It was during this period that he was teaching the duties of a king to Yudhiṣṭhira the eldest of the Pāṇḍavas. The Visnusahasranāma was taught by him then, when Yudhiṣṭhira put him six questions about the highest God who has to be praised and worshipped, and repetition of whose name will lead to liberation. There are exactly 1000 names in the hymn. Though some of the names have been repeated more than once, the com¬mentators have justified them with appro¬priate explanations. From out of these thousand names, Hindu religious tradition has selected a few, to be used in an appropriate form, to fulfil one’s desires. For instance: Mantra for Japa Desired Fruit Orh kāmapradāya Fulfilment of desires. namah (298) Om anantajite Victory in namah (307) undertakings. Orh sthānadāya Attainment of position namah (387) and status in life. Orh sthavisthāya Destruction of sins. namah (436) Orh samīhanāya Getting a good job. namah (444) Orh ratnagarbhāya Gaining wealth. namah (473) Orh pranavāya Attaining liberation. namah (957) The numbers in the brackets indicate the serial number of the name (according to the Sāñkarabhāsya). The actual method of japa has to be learnt from the experts in the field of sādhana or spiritual practice. One of the lists available gives 118 such mantras. This much can definitely be said that the Visnusahasranāma is extremely popular even now. It is extensively used in temple rituals and on religious occasions.