Vishnu Sahasra Naama 22-25

Amrutyuh sarva-druk simhah sandhata sandhiman sthirah
Ajo durmarshanah shasta vishrutatma surariha ..22
Amrutyuh: One who is without death or its cause.
Sarva-druk: One who sees the Karmas of all Jivas through His inherent wisdom.
Simhah: One who does Himsa or destruction.
Sandhata: One who unites the Jivas with the fruits of their actions.
Sandhiman: One who is Himself the enjoyer of the fruits of actions.
Sthirah: One who is always of the same nature.
Ajo: The root `Aj' has got as meanings both `go' and `throw'. So the name means One who goes into the hearts of devotees or One who throws the evil Asuras to a distance, i.e. destroys them.
Durmarshanah: One whose might the Asuras cannot bear.
Shasta: One who instructs and directs all through the scriptures.
Vishrutatma: One who is specially known through signifying terms like Truth, Knowledge etc.
Surariha: One who destroys the enemies of Suras or Devas.

Gurur gurutamo dhama satyah satya-parakramah
Nimisho animishah sragvi vachaspatir udaradhih ..23
Gurur: One who is the teacher of all forms of knowledge.
Gurutamo: One who gives the knowledge of Brahman even to divinities like Brahma.
Dhama: It means brilliance.
Satyah: One who is embodied as virtue of truth specially.
Satya-parakamah: One of unfailing valour.
Nimisho: One whose eye-lids are closed in Yoga-nidra.
Animishah: One who is ever awake.
Sragvi: One who has on Him the necklace called Vaijayanti, which is strung with the subtle aspects of the five elements.
Vachaspatir-udaradhih: Being the master of Vak or word i.e. knowledge, He is called so. As his intellect perceives everything, He is Udaradhih. Both these epithets together constitute one name.

Agranir gramanih shriman nyayo neta samiranah
Sahsra-murdha vishvatma sahasraksha sahasrapat ..24
Agranir: One who leads all liberation-seekers to the highest status.
Gramanih: One who has the command over Bhutagrama or the collectivity of all beings.
Shriman: One more resplendent than everything.
Nyayo: The consistency which runs through all ways of knowing and which leads one to the truth of Non-duality.
Neta: One who moves this world of becoming.
Samiranah: One who in the form of breath keeps all living beings functioning.
Sahasramurdha: One with a thousand, i.e. innumerable, heads.
Vishvatma: The soul of the universe.
Sahasraksha: One with a thousand or innumerable eyes.
Sahasrapat: One with a thousand, i.e. innumerable legs.

Avrtano nivrutatma samvrutah sampramardanah
Ahah samvartako vahnir anilo dharani-dharah ..25
Avartano: One who whirls round and round the Samsara-chakra, the wheel of Samsara or worldy existence.
Nivrutatma: One whose being is free or untouched by the bondage of Samsara.
Samvrutah: One who is covered by all-covering Avidya or ignorance.
Sampramardanah: One who delivers destructive blows on all beings through His Vibhutis (power manifestation like Rudra, Yama etc.).
Ahah samvartako: The Lord who, as the sun, regulates the succession of day and night.
Vahnir: One who as fire carries the offerings made to the Devas in sacrifices.
Anilo: One who has no fixed residence.
Dhanani dharah: One who supports the worlds, Adisesha, elephants of the quarters etc.

Dhayanam continued III

AUM namo bhagavate vaasudevaaya | 

shaantaakaaraM   bhujaga-shayanaM padma naabhaM sureshaM

viswaa dhaaram gagana sadrsam meghavarnam subhangam  

lakshmee-kaantaM kamala-nayanaM  yogibhir- dhyaana-   gamyaM 

vande vishhNuM  bhava- bhaya-haraM sarva-  lokaika-naatham || 

Ever peaceful, lying on a serpent bed, lotus (from) navel (springs) ,
gods (the) controller of Universe form cloud hued  good limbs Lakshmi's Lord ,
lotus eyed , (in) yogi's heart (by) meditation approachable. (We) pray to
Vishnu samara’s fear remover the entire world's ruler Salutations to Lord Vishnu,
peace personified, residing on the serpent couch (Adisesa), from his navel Sprouts,
a lotus. He is the overlord of the celestials. The universe is but his form.
He resembles the sky and has the complexion of the clouds, with graceful limbs
(of exquisite charm and perfect symmetry) He is the consort of Lakhsmi.
His eyes are like lotus. He resides in the heart region of the yogis Steeped in,
loving contemplation. He dispels (destroys) the dread of samsara.
He is the peerless Lord of the universe, the supreme monarch.

Dhayanam continued II

bhooH paadaoo yasya naabhirviyadasuranilash chandra sooryau cha netre 

karNaavaashaaH shiro dyaurmukhamapi dahano yasya vaasteyamabdhiH | 

antaHsthaM yasya vishvaM suranara khagago bhogi gandharva daityaiH 

chitraM raMramyate taM tribhuvana vapushhaM vishhNumiishaM  namaami || 

I bow to Lord Visnu who has the three worlds as His body, the earth as his feet and
the sky as his navel, the wind as his breath, the Sun and the moon as his eyes,
the directions as his ears and the heavens as his head, fire his face and
the ocean his abdomen. In him is embodied the universe, with the diverse
things and beings of different genre, the gods, humans, birds, cattle, serpents
(birds and beasts), the gandharvas and daityas (asuras) - all sporting in a
charming way.

Chanting Vishnu Sahasranaama Dyanam I

The following lines are from the Mahabharata and are quoted portions from the text. Believers believe that regular chanting of the hymn can accrue benefits. Such as

Avoiding evil, succeeding in battle, and gaining affluence, pleasure, happiness, and offspring:

Acquiring fame, prosperity, prowess, energy, strength, beauty, removing fear, avoiding calamity, and being cured of disease:

Acquiring righteousness and intelligence, and avoiding the sins of evil: the origins of the soul, the source of righteous behavior, and the basis of all knowledge and existence

Dhyanam

“Dhyana” is meditation. This describes the universal divine form of lord Vishnu
to be visualized in meditation. This preparation will reduce the thoughts of the mind
and create inner harmony, enabling the devotee to chant the thousand names of the Lord in utter devotion

Every devotee who follows these guidelines while chanting the sacred names of lord Vishnu will be bestowed with abundant wealth, knowledge and bliss.

kshiirodhan.vatpradeshe shuchimaNi.vilasat saikate mauktikanaam 

maalaa kLiptaa sanasthaH phaTika maNi nibhair mauktikair maNDitaaNgaH | 

shubhrai.rabhrairadabhrai.rupari virachitair muktapiiyuushha varshhaiH 

aanandii naH puniiyaadarinalinagadaa shaNkhapaaNir mukundaH ||  

May Mukunda with the discus, mace, conch and lotus in his hands purify us -
Mukunda who is seated on a pedestal of garlands and pearls in the region of milk-
ocean with the sands shining by the light of the pure gems; who is adorned by pearls
transparent like crystals and who is enjoying ecstatic bliss on account of pure,
white clouds overhead raining showers of nectar.

shri Vishnu sahasra Naama sangalpa ellaborated

The sangalpa narrates the nature on which the action is to be performed.

For the above sthothra and great mantra of the thousand divine names of Vishnu; the saint is the Bhagvan Sri Vedavyasa; the meter is anusthup: The deity is Shri Maha Vishnu; The supreme soul, Sriman narayana. the seed is the sun formed from the ray of nectar; the power is the creator Krishna (darling of devaki);the great mantra is the deity of origination and agitator; the key is the bearer of conch (Panchjanya) and nadanki (The sword) and charka (Sudarshana); the missile is the bearer of the bow sharnga and the bearer of the mace(Kaumodaki); the eye is the weilder of the charka(Sudarshana), the impertuble (who will not discomfited);the armour is the three Vedas sung by the samagana singers; The origin is the Bliss of the supreme Brahma; The season is the sudarshana and the outer spatial limitation is Time; the meditation is on Sri Vishwarupa(the huge cosmc form);the offering for pleasing Sri mahavishnu is the recitation of the thousand names.

Vishnu Sahasranama stotra marks the end of Kurukshetra war.....

Vishnu Sahasranama stotra is composed by Veda Vyasa and occurs during the Anusasana Parvan (Section 149, verses 14 to 120) phase of the Mahabharatha. While the Srimad Bhagavad Gita signals the beginning of the Kurukshetra war, Sahasranama stotra marks the end of the war. The stotra begins when Bheeshma Pitamaha lies on the bed of arrows waiting for his time to depart. Yudhishtira approaches Bheeshma and asks him six questions, which any person, who seeks to know the true meaning of God, would ask. Instead of propounding his own theory on what he thinks about God and the means to attain god, Yudhishtira wisely asks the knowledgeable Bheeshma. The whole Sahasranama Stotra from beginning to end is a conversation between Yudhishtira, Bhishma and the narration of the conversation by Sanjaya to Dhirthirashtra (with some quotes from Arjuna and Krishna)

The verses and their meaning of the next few slokas of the SHRI VISHNU SAHASRA NAAMA PEETIKA are as below:

shrii vaishampaayana uvaacha -

shrutvaa dharmaan asheshheNa paavanaani cha sarvashaH |

yudhishhThiraH shaantanavaM punarevaa-bhyabhaashhata ||

yudhishhThira uvaacha –

kim ekaM daivataM loke kiM va api yekaM paraayaNam | 

stuvantaHkaM kamarchantaH praapnuyur-maanavaaH shubham ||  

ko dharmaH sarva dharmaaNaaM bhavataH paramo  mataH | 

kin japan muchyate jantur-janma saM-saara- bandhanaat || 

shrii bhiishhma uvaacha - 

jagatprabhuM devedevam anantaM purushhottamam | 

stuvan naama sahasreNa purushhaH satatotthitaH || 

tameva cha archayannityaM bhaktyaa purushham avyayam | 

dhyaayan stuvan namasyaM shcha yajamaanastameva cha || 

Sri vaisambayana said

Hearing about all the “dharma-s” in their entirety and about those sacred acts that destroy sins, in various ways, Yudhisthra again addressed the son of Shanthanu (Bhisma)

Shri yudisthra said

Who is the one deity in the world? What are the sole and the supreme goal of human life? Whom should men praise and worship to attain auspicious communications?

Which ‘dharma’ do you regard as the supreme one?By reciting which hymn is mankind
freed from bonds of worldly life.(Samsara)that consists of the cycle of births and deaths?
Shri Bhisma said 
The man who is ever engaged in praising and propitiating, the lord of the universe, who is
the god of gods, the infinite and the Supreme Being, with the thousand names
(goes beyond grief of all kinds.)

By always, devoutly worshipping that imperishable, ‘Purusa”. By meditating on him, by praising him and by bowing down before him, the worshipper transcends all grief.