hariḥ oṁ
~~~~~~
Namasté
In the viṣṇu sahasranāmaṁ ( 1,000 names of viṣṇu i.e. sahasranāma) the invocation ( āvāhanaṃ¹ begins as follows:
śhuklāmbaradharam viṣṇuṁ śaśīvarṇaṁ chaturbujaṁ
prasanna vadanaṁ dhyāyet sarva vighnopaśāntaye
Some suggest this invocation/dhyāna is to viṣṇu, others say it is to gaṇeśa. We see the same invocation in the laghu¹ mahā gaṇapati pūjā as dhyānaṁ.
Dhyānaṁ is considered thought , reflection , prayer i.e. bringing the devatā to one's mind. Yet this has a deeper significance as you would expect. It is a mental representation of the personal attributes of the devatā one is adoring or worshiping.
This is very important as I see it, and many may pass up this subtle point during pūja. It is the devatā in one's mind that one invokes - as my teacher has said, full of brilliance let that devatā come to one's mind. It is where it gets established via invitation hence the notion of āvāhanaṃ, invoking , requesting the devatā to join you.
It is easy to see why this invocation would be to viṣṇu , as it is in His sahasranāma (1,000 names); but why would one invoke gaṇeśa-ji even for the viṣṇu sahasranāma ?
It is vedic tradition to invoke the remover of obstacles, Vighnarāja, for all auspicious occasions i.e. yajña-s, blessings, pūja-s, etc. first. So, from this POV, the stotra could be viewed as invoking Vighnarāja's blessings for the fruitful completion of the viṣṇu sahasranāma hymn.
Now the question - is there support for these positions that appear in the invocations ? Let's look word-by-word.
śhuklāmbaradharam viṣṇuṁ śasi varṇaṁ caturbhujaṁ
prasaṇna vadanam dhyāyet sarva vighnopaśāntaye
śhuklāmbaradharam
śhukla शुक्ल - is pure, spotless; white
ambara अम्बर is clothes , apparel , garment ; it is also the sky, the atmosphere, and ākāśa ( pure unfilled space ~ether~).
dhara धर - is holding, supporting, wearing, possessing; bearer, supporter.
I look at the beauty of these words and am left in awe on the brilliance of the word selection. That the Supreme ( either seen as śrī viṣṇu-ji or as śrī gaṇeśa-ji) is perfectly spotless and the garment is the infinite ākāśa. What service do these words do for the adhikārin¹ reading this kāra ( hymn)? It allows one to subtly visualize the expansiveness of the Supreme even for a fleeting moment.
viṣṇuṁ
viṣṇu विष्णु - is rooted in viṣ , 'all-pervader' ; As a noun we know viṣṇu as part of the tri-mūrti , along with brahmā and śiva. If we are from the vaiṣṇava linegage then viṣṇu is Supreme, maha-viṣṇu. Yet with this word it can be used as 'all pervading' or as the noun of viṣṇu as the Supreme or part of the triad (tri-mūrti)
śaśīvarṇaṁ = śaśī + varṇaṁ
śaśī is another way of saying the moon; śaśī is a hare , rabbit , or antelope. The markings on the moon are supposed to resemble a hare or rabbit.
varṇaṁ or varṇa is outward appearance , exterior , form , figure , shape , color. So,śaśīvarṇaṁ suggests color. This color is that of the moon (śaśī).
The moon is white , and we can see this. Others say if we stick to the definition of śaśī as a hare , rabbit , or antelope , then the color that is being suggested is a smoky gray & brown ( the color of a field rabbit).
So we have 'white' and 'gray'. When I think of viṣṇu I tend to think of Him as blue ( like rāma ); If I think of kṛṣṇa ( some prefer this written as kṛṣṇ) the color of dark thunder clouds or very dark blue-gray come to mind.
I think of this smoky- gray for śrī ganeṣa-ji too. How so? Śrī gaṇeśa-ji is called out as dhūmravarṇa which is smoke-colored ~gray~. He is also called kṛṣṇapingākṣa - the one with dark blue/black + reddish brown + eyes (ākṣa) Thus being recogized as the One with dark brown/reddish eyes.
Yet if we look back to śaśī just for a moment, kṛṣṇa says (Bhāgavad gītā, chapt 10, 21st śloka). Of the aditya-s ( ādityānām) I am viṣnuḥ (Viṣnu) , of the luminaries (jyotiṣām) I am the sun ( raviḥ), I am Marīci of the Maruts and among the stars or nakshatra-s (nakṣatrāṇām) I am śaśī ( the moon).
So, for with this word śaśīvarṇaṁ it can be pointing to śrī viṣṇu-ji or as śrī gaṇeśa-ji.
caturbhujaṁ = catur + bujaṁ
catur is 4; bhuja is a hand; it is also a trunk of an elephant! It also means a bend, a curve or a coil shape. Hence the connection with an elephant's trunk.
With this word caturbhujaṁ it informs us of 4 hands, or 4 curves or 4 trunks. Both śrī viṣṇu-ji or as śrī gaṇeśa-ji are depicted with 4 hands. Four hands are quickly recognized as śrī viṣṇu-ji. Yet śrī gaṇeśa-ji is quite at home with 4 hands and is shown in this form (rūpa) often. Yet is He ever shown with 4 trunks? I have see murti's with 3 heads , hence 3 trunks.
So what of this 4 and śrī gaṇeśa-ji? He too is 4 armed, and also , he owns the 4th tithi ( lunar day) of the the month. So, śrī gaṇeśa-ji is not foreign to this number 4.
prasanna - is placid , tranquil ; clear , bright; gracious , kind , kindly disposed towards ; favorable. Note that 'pras' is to extend, spread, diffuse; 'anna' is food and what is eaten. So , one can be 'eating' or consuming the grace or tranqulity that is extened (pras) by the Supreme. But where do I get 'Supreme' from? Anna is a noun for viṣṇu-ji.
vadanaṁ or vadana is one's face or contenence; When we combine this with prasanna, we have the One with the tranquil , clear, gracious face (vadana). Yet this vadana is the act of speaking , talking , sounding.
So we have One with a pleasing face, and pleasing speech.
dhyāyet is dhyā, thinking meditating + aye(t) is in interjection, in inquiry. It is used here to say I meditate upon I bring to mind, I think of . In this case we are bringing to mind the Supreme.
sarva is whole , entire , all , every ; sarveṇa means completely. Note too sarva is a noun for śiva. Also in the masculine gender it is a word indicating kṛṣṇa.
vighnopaśāntaye = vighna +upa +śānta+ye ; vighna is breaker or destroyer, this word also means an obstacle , impediment , hindrance , opposition. Upa has mutiple used and definitons. The one that applies here IMHO is 'extinction' ; śāntais stopped, rendered ineffective , appeased , pacified , tranquil , calm , due to the word being rooted in 'śam' . Hence we have upaśānta meaning calmed, appeased, pacified. How so by the destroyer, the 'extinction' of obstacles. This is the reason why śrī gaṇeśa-ji is associted with this hymn - He is Vighnarāja the King, sovereign , chief (rāja), of removing obstacles (vighna).
Hence it seems clear to me that this hymn easily points to either śrī viṣṇu-ji or as śrī ganeṣa-ji. How so?
One by calling out viṣṇuṁ as a proper noun or in the masci,ine gender as 'all prevading'. It is also sensible to see too how the subject can also be śrī ganeṣa-ji as the hymn clearly points to vighnopaśāntaye.
That said ...
What could Veda Vyāsa (Kṛṣṇa Dvaipāyana) have said to insure only viṣṇu is to be considered? He could have called out His vehicle (vāhana) i.e. the One that rides garuḍa; And if he only meant śrī gaṇeśa-ji? He could have said the One that rides or mounts mūsaka.
IMHO
It is my humble opinion Veda Vyāsa wished to keep it like this, as there is a lesson offered - The Supreme is one, yet is known by different names.
praṇām
words
- adhikārin अधिकारिन् is one that is entitled to, fit for; possessing authority
- kāra - is a song , hymn of praise
- śaśī शशी - is another way of saying the moon; śaśī is a hare , rabbit , or antelope and the markings on the moon are supposed to resemble a hare or rabbit
- āvahana आवहन is to bring near. āvāha आवाह inviting , invitation .
- Hence the 'invocation' is considered/called āvāhanaṃ which is is sending for , inviting, calling. And who are we calling ? - usually the devatā being addressed in pūjā
- catur - 4
- laghu - is light, easy on the mind; short in duration; pleasing , agreeable , handsome , beautiful . It is also defined as causing easiness or relief.
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