Vishnu
Vishnu | |
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Abode | |
Mantra |
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Weapon |
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Symbols |
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Day | Kartik Purnima |
Personal information | |
Siblings | Durga or Parvati (ceremonial sister)[9] |
Consort | Lakshmi and her avatars |
Children |
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Vishnu (
Vishnu is known as The Preserver within the
According to Vaishnavism, the supreme being is with qualities (
Whenever the world is threatened with evil, chaos, and destructive forces, Vishnu descends in the form of an avatar (incarnation) to restore the cosmic order, and protect dharma. The Dashavatara are the ten primary avatars of Vishnu. Out of these ten, Rama and Krishna are the most important.[17]
Nomenclature
Vishnu (or Viṣṇu,
In the tenth part of the Padma Purana (4-15th century CE), Danta (Son of Bhīma and King of Vidarbha) lists 108 names of Vishnu (17.98–102).[21] These include the ten primary avatars (see Dashavarara, below) and descriptions of the qualities, attributes, or aspects of God.
The Garuda Purana (chapter XV)[22] and the "Anushasana Parva" of the Mahabharata both list over 1000 names for Vishnu, each name describing a quality, attribute, or aspect of God. Known as the Vishnu Sahasranama, Vishnu here is defined as 'the omnipresent'.
Other notable names in this list include :
- Hari
- Lakshmikanta
- Jagannatha
- Janardana
- Govinda
- Hrishikesha
- Padmanabha
- Mukunda
- Narayana
Iconography
Vishnu iconography shows him with dark blue, blue-grey or black coloured skin, and as a well-dressed jewelled man. He is typically shown with four arms, but two armed representations are also found in Hindu texts on artworks.[23][24]
The historic identifiers of his icon include his image holding a conch shell (
Vishnu iconography shows him either in standing pose, seated in a yoga pose, or reclining.[24] A traditional depiction of Vishnu is that of him reclining on the coils of the serpent Shesha, accompanied by his consort Lakshmi, as he "dreams the universe into reality."[28]
Vishnu was associated with the sun because he used to be "a minor solar deity but rose in importance in the following centuries."[29]
The Trimurti
Particularly in Vaishnavism, the Trimurti (also known as the Hindu Triad or Great Trinity)[30][31] represents the three fundamental forces (guṇas) through which the universe is created, maintained, and destroyed in cyclic succession. Each of these forces is represented by a Hindu deity:[32][33]
- Brahma: presiding deity of Rajas (passion, creation)
- Vishnu: presiding deity of Sattva (goodness, preservation)
- Shiva: presiding deity of Tamas (darkness, destruction)
The trimurti themselves are beyond three gunas and are not affected by it.[34]
In Hindu tradition, the trio is often referred to as Brahma-Vishnu-Mahesh. All have the same meaning of three in one; different forms or manifestations of
Avatars
The concept of the avatar (or incarnation) within Hinduism is most often associated with Vishnu, the preserver or sustainer aspect of God within the Hindu Trimurti. The avatars of Vishnu descend to empower the good and to destroy evil, thereby restoring Dharma and relieving the burden of the Earth. An oft-quoted passage from the Bhagavad Gita describes the typical role of an avatar of Vishnu:
Whenever righteousness wanes and unrighteousness increases I send myself forth.
For the protection of the good and for the destruction of evil,
and for the establishment of righteousness,
I come into being age after age.— Bhagavad Gita 4.7–8
Vedic literature, in particular the Puranas (ancient; similar to encyclopedias) and Itihasa (chronicle, history, legend), narrate numerous avatars of Vishnu. The most well-known of these avatars are Krishna (most notably in the Vishnu Purana, Bhagavata Purana, and Mahabharata; the latter encompassing the Bhagavad Gita), and Rama (most notably in the Ramayana). Krishna in particular is venerated in Vaishnavism as the ultimate, primeval, transcendental source of all existence, including all the other demigods and gods, such as Vishnu.
The Mahabharata
In the Mahabharata, Vishnu (as Narayana) states to Narada that He will appear in the following ten incarnations:
Appearing in the forms of a swan [Hamsa], a tortoise [Kurma], a fish [Matsya], O foremost of regenerate ones, I shall then display myself as a boar [Varaha], then as a Man-lion (Nrisingha), then as a dwarf [Vamana], then as Rama of Bhrigu's race, then as Rama, the son of Dasaratha, then as Krishna the scion of the Sattwata race, and lastly as Kalki.
— Book 12, Santi Parva, Chapter CCCXL (340), translated by Kisari Mohan Ganguli, 1883–1896[36]
The Puranas
Specified avatars of Vishnu are listed against some of the Puranas in the table below. However, this is a complicated process and the lists are unlikely to be exhaustive because:
- Not all Puranas provide lists per se (e.g. the Agni Purana dedicates entire chapters to avatars, and some of these chapters mention other avatars within them)
- A list may be given in one place but additional avatars may be mentioned elsewhere (e.g. the Bhagavata Purana lists 22 avatars in Canto 1, but mentions others elsewhere)
- Manava Purana, the only Upa Purana lists 42 avatars of Vishnu.
- A personality in one Purana may be considered an avatar in another (e.g. Narada is not specified as an avatar in the Matsya Purana but is in the Bhagavata Purana)
- Some avatars consist of two or more people considered as different aspects of a single incarnation (e.g. Nara-Narayana, Rama and his three brothers)
Purana | Avatars | Names / Descriptions (with chapters and verses) – Dashavatara lists are in bold |
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Agni[37] | 12[a] | Matsya (2), Kurma (3), Dhanvantari (3.11), Mohini (3.12), Varaha (4), Narasimha (4.3–4), Vamana (4.5–11), Parasurama (4.12–20), Rama (5–11; one of the 'four forms' of Vishnu, including his brothers Bharata, Laksmana and Satrughna), Krishna (12), Buddha (16), Kalki (16) |
10[a] | Matsya, Kurma, Varaha, Narasimha, Vamana, Parasurama, Rama, Buddha, and Kalki (Chapter 49) | |
Bhagavata | 22[b][38] | Kumaras, Varaha, Narada, Nara-Narayana, Kapila, Dattatreya, Yajna, Rsabha, Prthu, Matsya, Kurma, Dhanvantari, Mohini, Nrsimha, Vamana, Parashurama, Vyasadeva, Rama, Balarama and Krishna, Buddha, and Kalki (Canto 1, Chapter 3). |
20[b][39] | Varaha, Suyajna (Hari), Kapila, Dattātreya, Four Kumaras, Nara-Narayana, Prthu, Rsabha, Hayagriva, Matsya, Kurma, Nṛsiṁha, Vamana, Manu, Dhanvantari, Parashurama, Rama, Krishna, Buddha, and Kalki (Canto 2, Chapter 7) | |
Brahma[40] | 15 | Matsya, Kurma, Varaha, Narasimha, Vamana, Yama (Volume 4: 52.68–73)
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Garuda[41] | 20[c] | Kumara, Varaha, Narada, Nara-Narayana, Kapila, Datta (Dattatreya), Yajna, Urukrama, Prthu, Matsya, Kurma, Dhanavantari, Mohini, Narasimha, Vamana, Parasurama, Vyasadeva, Balarama, Krishna, and Kalki (Volume 1: Chapter 1) |
10[c] | Matsya, Kurma, Varaha, Nrsimha, Vamana, Parasurama, Rama, Krishna, Buddha, and Kalki (Volume 1, Chapter 86, Verses 10–11) | |
10[c][42] | Matsya, Kurma, Varaha, Nrsimha, Rama, Parasurama, Krishna, Balarama, Buddha, and Kalki (Volume 3, Chapter 30, Verse 37) | |
Linga[43] | 10[d] | Matsya, Kurma, Varaha, Nrsimha, Vamana, Rama, Parasurama, Krishna, Buddha, and Kalki (Part 2, Chapter 48, Verses 31–32) |
Matsya[44] | 10[e] | 3 celestial incarnations of Dharma, Nrishimha, and Vamana; and 7 human incarnations of Dattatreya, Mandhitri, Parasurama, Rama, Vedavyasa (Vyasa), Buddha, and Kalki (Volume 1: Chapter XLVII / 47) |
Narada[45] | 10 | Matsya, Kurma, Varaha, Narasimha, Trivikrama (Vamana), Parasurama, Sri-Rama, Krisna, Buddha, Kalki (Part 4, Chapter 119, Verses 14–19), and Kapila[46] |
Padma[47][48] | 10 | Part 7: |
Shiva[49] | 10 | Matsya, Kurma, Varaha, Nrsimha, Vamana, 'Rama trio' [Rama, Parasurama, Balarama], Krishna, Kalki (Part 4: Vayaviya Samhita: Chapter 30, Verses 56–58 and Chapter 31, verses 134–136) |
Skanda | 14[50] | Varaha, Matsya, Kurma, Nrsimha, Vamana, Kapila, Datta, Rsabha, Bhargava Rama (Parashurama), Dasarathi Rama, Krsna, Krsna Dvaipayana (Vyasa), Buddha, and Kalki (Part 7: Vasudeva-Mamatmya: Chapter 18) |
10[51] | Matsya, Kurma, Varaha, Narasimha, Trivikrama (Vamana), Parasurama, Sri-Rama, Krisna, Buddha, and Kalki (Part 15: Reva Khanda: Chapter 151, Verses 1–7) | |
Manavā | 42 | Adi Purusha, Kumaras, Narada, Kapila, Yajna, Dattatreya, Nara-Narayana, Vibhu, Satyasena, Hari, Vaikunta, Ajita, Shaligram, Sarvabhauma, Vrishbha, Visvaksena, Sudhama(not krishna's friend Sudama), Dharmasetu, Yogeshwara, Brihadbhanu, Hamsa, Hayagriva, Vyasa, Prithu, Vrishbha deva, Matsya, Kurma, Varaha, Vamana, Parashurama, Rama, Balrama, Krishna, Buddha, Venkateswara, Dnyaneshwar, Chaitanya , Kalki
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Varaha[52][53] | 10 | Matsya, Kurma, Varaha, Nrsimha, Vamana, Parasurama, Rama, Krishna, Buddha, and Kalki (Chapter 4, Verses 2–3; Chapter 48, Verses 17–22; and Chapter 211, Verse 69) |
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Dashavatara
The Dashavatara is a list of the so-called Vibhavas, or '10 [primary] Avatars' of Vishnu. The Agni Purana, Varaha Purana, Padma Purana, Linga Purana, Narada Purana, Garuda Purana, and Skanda Purana all provide matching lists. The same Vibhavas are also found in the Garuda Purana Saroddhara, a commentary or 'extracted essence' written by Navanidhirama about the Garuda Purana (i.e. not the Purana itself, with which it seems to be confused):
The
Apparent disagreements concerning the placement of either the Buddha or Balarama in the Dashavarara seems to occur from the Dashavarara list in the Shiva Purana (the only other list with ten avatars including Balarama in the Garuda Purana substitutes Vamana, not Buddha). Regardless, both versions of the Dashavarara have a scriptural basis in the canon of authentic Vedic literature (but not from the Garuda Purana Saroddhara).
Perumal
Perumal (Tamil: பெருமாள்)—also known as Thirumal (Tamil: திருமால்), or Mayon (as described in the Tamil scriptures)— was accepted as a manifestation of Vishnu during the process of the syncretism of South Indian deities into mainstream Hinduism. Mayon is indicated to be the deity associated with the mullai tiṇai (pastoral landscape) in the Tolkappiyam.[56][57] Tamil Sangam literature (200 BCE to 500 CE) mentions Mayon or the "dark one" and as the Supreme deity who creates, sustains, and destroys the universe and was worshipped in the plains and mountains of Tamilakam.[58] The verses of Paripadal describe the glory of Perumal in the most poetic of terms. Many Poems of the Paripadal consider Perumal as the Supreme god of Tamils.[58] He is a popular Hindu deity among Tamilians in Tamil Nadu, as well among the Tamil diaspora.[59][60] Revered by the Sri Vaishnava denomination of Hinduism, Perumal is venerated in popular tradition as Venkateshwara at Tirupati,[61] and Sri Ranganathaswamy at Srirangam.[62]
Literature
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Vedas
Vishnu is a Rigvedic deity, but not a prominent one when compared to Indra, Agni and others.[63] Just 5 out of 1028 hymns of the Rigveda are dedicated to Vishnu, although he is mentioned in other hymns.[19] Vishnu is mentioned in the Brahmana layer of text in the Vedas, thereafter his profile rises and over the history of Indian scriptures, states Jan Gonda, Vishnu becomes a divinity of the highest rank, one equivalent to the Supreme Being.[63][64]
Though a minor mention and with overlapping attributes in the Vedas, he has important characteristics in various hymns of the Rig Veda, such as 1.154.5, 1.56.3 and 10.15.3.
तदस्य प्रियमभि पाथो अश्यां नरो यत्र देवयवो मदन्ति । उरुक्रमस्य स हि बन्धुरित्था विष्णोः पदे परमे मध्व उत्सः ॥५॥ ऋग्वेद १-१५४-५ |
5. Might I reach that dear cattle-pen of his, where men seeking the gods find elation, for exactly that is the bond to the wide-striding one: the wellspring of honey in the highest step of Viṣṇu. |
—RV. 1.154.5[66] | —translated by Stephanie Jamison, 2020[67] |
आहं पितॄन्सुविदत्राँ अवित्सि नपातं च विक्रमणं च विष्णोः । |
3. I have found here the forefathers good to find and the grandson and the wide stride of Viṣṇu. |
—RV 10.15.13[66] | —translated by Stephanie Jamison, 2020[67] |
In the Vedic hymns, Vishnu is invoked alongside other deities, especially Indra, whom he helps kill the symbol of evil named Vritra.[19][68] His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 refer to Vishnu. In section 7.99 of the Rigveda, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra. In the Vedic texts, the deity or god referred to as Vishnu is Surya or Savitr (Sun god), who also bears the name Suryanarayana. Again, this link to Surya is a characteristic Vishnu shares with fellow Vedic deities named Mitra and Agni, wherein in different hymns, they too "bring men together" and cause all living beings to rise up and impel them to go about their daily activities.[69]
In hymn 7.99 of Rigveda, Indra-Vishnu is equivalent and produce the sun, with the verses asserting that this sun is the source of all energy and light for all.[69] In other hymns of the Rigveda, Vishnu is a close friend of Indra.[70] Elsewhere in Rigveda, Atharvaveda and Upanishadic texts, Vishnu is equivalent to Prajapati, both are described as the protector and preparer of the womb, and according to Klaus Klostermaier, this may be the root behind the post-Vedic fusion of all the attributes of the Vedic Prajapati unto the avatars of Vishnu.[19]
In the
In the Atharvaveda, the mythology of a boar who raises goddess earth from the depths of cosmic ocean appears, but without the word Vishnu or his alternate avatar names. In post-Vedic mythology, this legend becomes one of the basis of many cosmogonic myth called the Varaha legend, with Varaha as an avatar of Vishnu.[68]
Trivikrama: The Three Steps of Vishnu
Several hymns of the Rigveda repeat the mighty deed of Vishnu called the Trivikrama, which is one of the lasting mythologies in Hinduism since the Vedic times.[72] It is an inspiration for ancient artwork in numerous Hindu temples such as at the Ellora Caves, which depict the Trivikrama legend through the Vamana avatar of Vishnu.[73][74] Trivikrama refers to the celebrated three steps or "three strides" of Vishnu. Starting as a small insignificant looking being, Vishnu undertakes a herculean task of establishing his reach and form, then with his first step covers the earth, with second the ether, and the third entire heaven.[72][75]
विष्णोर्नु कं वीर्याणि प्र वोचं यः पार्थिवानि विममे रजांसि ।
यो अस्कभायदुत्तरं सधस्थं विचक्रमाणस्त्रेधोरुगायः ॥१॥…
viṣṇōrnu kaṃ vīryāṇi pra vōcaṃ yaḥ pārthivāni vimamē rajāṃsi |
yō askabhāyaduttaraṃ sadhasthaṃ vicakramāṇastrēdhōrugāyaḥ ||1||
I will now proclaim the heroic deeds of Visnu, who has measured out the terrestrial regions,
who established the upper abode having, wide-paced, strode out triply…
The Vishnu Sukta 1.154 of Rigveda says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to the mortals and the third is the realm of the immortals. The Trivikrama describing hymns integrate salvific themes, stating Vishnu to symbolize that which is freedom and life.[72] The Shatapatha Brahmana elaborates this theme of Vishnu, as his herculean effort and sacrifice to create and gain powers that help others, one who realizes and defeats the evil symbolized by the Asuras after they had usurped the three worlds, and thus Vishnu is the saviour of the mortals and the immortals (Devas).[72]
Brahmanas
To what is One
Seven germs unripened yet are heaven's prolific seed:
their functions they maintain by Vishnu's ordinance.
Endued with wisdom through intelligence and thought,
they compass us about present on every side.
What thing I truly am I know not clearly:
mysterious, fettered in my mind I wonder.
When the first-born of holy Law approached me,
then of this speech, I first obtain a portion.
(...)
They call him Indra, Mitra, Varuna, Agni,
and he is heavenly-winged Garutman.
To what is One, sages give many a title.
The Shatapatha Brahmana contains ideas which Vaishnavism tradition of Hinduism has long mapped to a pantheistic vision of Vishnu as supreme, he as the essence in every being and everything in the empirically perceived universe. In this Brahmana, states Klaus Klostermaier, Purusha Narayana (Vishnu) asserts, "all the worlds have I placed within mine own self, and my own self has I placed within all the worlds."[79] The text equates Vishnu to all knowledge there is (Vedas), calling the essence of everything as imperishable, all Vedas and principles of universe as imperishable, and that this imperishable which is Vishnu is the all.[79]
Vishnu is described to be permeating all object and life forms, states S. Giora Shoham, where he is "ever-present within all things as the intrinsic principle of all", and the eternal, transcendental self in every being.[80] The Vedic literature, including its Brahmanas layer, while praising Vishnu do not subjugate others gods and goddesses. They present an inclusive pluralistic henotheism. According to Max Muller, "Although the gods are sometimes distinctly invoked as the great and the small, the young and the old (Rig Veda 1:27:13), this is only an attempt to find the most comprehensive expression for the divine powers and nowhere is any of the gods represented as the subordinate to others. It would be easy to find, in the numerous hymns of the Veda, passages in which almost every single god is represented as supreme and absolute."[81]
Upanishads
The
These Upanishads highlight Vishnu, Narayana, Rama or one of his avatars as the supreme metaphysical reality called Brahman in Hinduism.[85][86] They discuss a diverse range of topics, from ethics to the methods of worship.[87]
Puranas
Vishnu is the primary focus of the Vaishnavism-focused
One version of the cosmology, for example, states that Vishnu's eye is at the Southern Celestial Pole from where he watches the cosmos.[90] In another version found in section 4.80 of the Vayu Purana, he is the Hiranyagarbha, or the golden egg from which were simultaneously born all feminine and masculine beings of the universe.[91]
Vishnu Purana
The Vishnu Purana presents Vishnu as the central element of its cosmology, unlike some other Puranas where Shiva or Brahma or goddess Shakti are. The reverence and the worship of Vishnu is described in 22 chapters of the first part of Vishnu Purana, along with the profuse use of the synonymous names of Vishnu such as Hari, Janardana, Madhava, Achyuta, Hrishikesha and others.[92]
The Vishnu Purana also discusses the Hindu concept of supreme reality called
Bhagavata Purana
Vishnu is equated with Brahman in the Bhagavata Purana, such as in verse 1.2.11, as "learned transcendentalists who know the Absolute Truth call this non-dual substance as Brahman, Paramatma and Bhagavan."[94]
The Bhagavata Purana has been the most popular and widely read Purana texts relating to Vishnu avatar Krishna, it has been translated and available in almost all Indian languages.[95] Like other Puranas, it discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture.[96][97] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as the Vishnu avatar first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that appears in many legends.[98] The Bhagavata Purana is a revered text in Vaishnavism.[99] The Puranic legends of Vishnu have inspired plays and dramatic arts that are acted out over festivals, particularly through performance arts such as the Sattriya, Manipuri dance, Odissi, Kuchipudi, Kathakali, Kathak, Bharatanatyam, Bhagavata Mela and Mohiniyattam.[100][101][102]
Other Puranas
Some versions of the Purana texts, unlike the Vedic and Upanishadic texts, emphasize Vishnu as supreme and on whom other gods depend. Vishnu, for example, is the source of creator deity
In some Vaishnava Puranas, Vishnu takes the form of Rudra or commands Rudra to destroy the world, thereafter the entire universe dissolves and along with time, everything is reabsorbed back into Vishnu. The universe is then recreated from Vishnu all over again, starting a new Kalpa.[106] For this the Bhagavata Purana employs the metaphor of Vishnu as a spider and the universe as his web. Other texts offer alternate cosmogenic theories, such as one where the universe and time are absorbed into Shiva.[106][107]
Agama
The Agama scripture called the Pancharatra describes a mode of worship of Vishnu.
Sangam and Post-Sangam literature
The Sangam literature refers to an extensive regional collection in the Tamil language, mostly from the early centuries of the common era. These Tamil texts revere Vishnu and his avatars such as Krishna and Rama, as well as other pan-Indian deities such as Shiva, Muruga, Durga, Indra and others.[108] Vishnu is described in these texts as Mayon, or "one who is dark or black in color" (in north India, the equivalent word is Krishna).[108] Other terms found for Vishnu in these ancient Tamil genre of literature include mayavan, mamiyon, netiyon, mal and mayan.[109]
Krishna as Vishnu avatar is the primary subject of two post-Sangam Tamil epics
Bhakti movement
Ideas about Vishnu in the mid 1st millennium CE were important to the
Part of a series on |
Vaishnavism |
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The Bhagavata Purana summarizes the Vaishnava theology, wherein it frequently discusses the merging of the individual Self with the Absolute
Vaishnava thought holds Vishnu to exist in the alternate guise of "Isvara, the Lord of All Being" and the universe to be his breath that he will "assimilate" into him again, by breathing and causing the end of the world, which has happened before.[29] Afterwards, he will "exhale again and re-create the world."[29]
The theology in the Bhagavad Gita discusses both the sentient and the non-sentient, the Self and the matter of existence. It envisions the universe as the body of Vishnu (Krishna), state Harold Coward and Daniel Maguire. Vishnu in Gita's theology pervades all selves, all matter, and time,[120] and is associated with Brahman.[29] In Sri Vaishnavism sub-tradition, Vishnu and Sri (goddess Lakshmi) are described as inseparable, that they pervade everything together. Both together are the creators, who also pervade and transcend their creation.[120]
The Bhagavata Purana, in many passages, parallels the ideas of Nirguna Brahman and non-duality of Adi Shankara. [117] For example:
The aim of life is an inquiry into the Truth, and not the desire for enjoyment in heaven by performing religious rites,
Those who possess the knowledge of the Truth, call the knowledge of non-duality as the Truth,
It is calledSelf, and Bhagavan.— Sūta, Bhagavata Purana 1.2.10–11, translated by Daniel Sheridan[121]
Scholars describe the Vaishnava theology as built on the foundation of non-dualism speculations in Upanishads, and term it as "Advaitic Theism."[117][122] The Bhagavata Purana suggests that Vishnu and the Self (Atman) in all beings is one.[116] Bryant states that the monism discussed in Bhagavata Purana is certainly built on the Vedanta foundations, but not exactly the same as the monism of Adi Shankara.[123] The Bhagavata asserts, according to Bryant, that the empirical and the spiritual universe are both metaphysical realities, and manifestations of the same Oneness, just like heat and light are "real but different" manifestations of sunlight.[123]
In the Bhakti tradition of Vaishnavism, Vishnu is attributed with numerous qualities such as omniscience, energy, strength, lordship, vigour, and splendour.[124] The Vaishnava tradition started by Madhvacharya considers Vishnu in the form of Krishna to be the supreme creator, personal God, all-pervading, all devouring, one whose knowledge and grace leads to "moksha".[125] In Madhvacharya Vaishnava theology, the supreme Vishnu and the Selfs of living beings are two different realities and nature (dualism), while in Ramanuja's Sri Vaishnavism, they are different but share the same essential nature (qualified non-dualism).[126][127][128]
Associated deities
Lakshmi
Garuda
Among Vishnu's primary mounts (vahana) is Garuda, the demigod eagle. Vishnu is commonly depicted as riding on his shoulders. Garuda is also considered as Vedas on which Vishnu travels. Garuda is a sacred bird in Vaishnavism. In the Garuda Purana, Garuda carries Vishnu to save the elephant Gajendra.[137][138]
Shesha
One of the primordial beings of creation, Shesha, or Adishesha, is the king of the serpents in Hindu mythology.[139] Residing in Vaikuntha, Vishnu sleeps upon Adishesha in a perpetual slumber in his form of Narayana.[140]
Vishvaksena
Vishvaksena, also known as Senadhipathi (both meaning 'army-chief'), is the commander-in-chief of the army of Vishnu.
Harihara
Shiva and Vishnu are both viewed as the ultimate form of god in different Hindu denominations. Harihara is a composite of half Vishnu and half Shiva, mentioned in literature such as the Vamana Purana (chapter 36),[141] and in artwork found from mid 1st millennium CE, such as in the cave 1 and cave 3 of the 6th-century Badami cave temples.[142][143] Another half Vishnu half Shiva form, which is also called Harirudra, is mentioned in Mahabharata.[144]
Beyond Hinduism
Sikhism
Vishnu is referred to as Gorakh in the scriptures of Sikhism.[145] For example, in verse 5 of Japji Sahib, the Guru ('teacher') is praised as who gives the word and shows the wisdom, and through whom the awareness of immanence is gained. Guru Nanak, according to Shackle and Mandair (2013), teaches that the Guru are "Shiva (isar), Vishnu (gorakh), Brahma (barma) and mother Parvati (parbati)," yet the one who is all and true cannot be described.[146]
The
Buddhism
Theravada Buddhism
While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism.[152]
Vishnu is also known as
John Holt states that Vishnu was one of the several Hindu gods and goddesses who were integrated into the Sinhala Buddhist religious culture, such as the 14th and 15th-century
Vishnu iconography such as statues and etchings have been found in archaeological sites of Southeast Asia, now predominantly of the Theravada Buddhist tradition. In
Mahayana Buddhism
In Mahayana Buddhism sources, Vishnu (along with other deities) was adopted into the vast pantheon of
Another
Furthermore, the Ratnamalastotra states:
In order to teach the Vaishnavas and convert then to the Dharma, he (Vishnu) emanated from the heart of the lotus holder (Avalokitesvara). He is truly Narayana indeed, the lord of the world. Thus, you are indeed the greatest being (puṁsāṁ paramottama), without equal.[163]
These Indian Buddhist sources depict a stage of the development of Indian Mahayana in which Vishnu (along with Shiva) was being assimilated into a supreme universal form of Avalokiteśvara which is similar to the Hindu concept of Viśvarūpa.[164]
Later Vajrayana sources continue to refer to Vishnu as a form of Avalokiteśvara. For example, the Sadhanamala contains a spiritual practice in which one meditates on a form of Vishnu called Harihariharivāhana or Harihariharivāhanalokeśvara.[165] This form includes Avalokiteśvara riding on Vishnu who in turn rides on Garuda, who also rides a lion.[166] This form of Lokeśvara might be Nepalese in origin and its source myth might be found in the Buddhist Swayambhu Purana.[167]
Archeological studies have uncovered Vishnu statues on the islands of Indonesia, which was once a great stronghold of Mahayana and Vajrayana Buddhism. These statues have been dated to the 5th century and thereafter.[168] In addition to statues, inscriptions and carvings of Vishnu, such as those related to the "three steps of Vishnu" (Trivikrama) have been found in many parts of Buddhist southeast Asia.[169] In some iconography, the symbolism of Surya, Vishnu and Buddha are fused.[170]
In Japanese Buddhist pantheon, Vishnu is known as Bichū-ten (毘紐天), and he appears in Japanese texts such as the 13th century compositions of Nichiren.[171]
In science
4034 Vishnu is an asteroid discovered by Eleanor F. Helin.[172] Vishnu rocks are a type of volcanic sediment found in the Grand Canyon, Arizona, USA. Consequently, mass formations are known as Vishnu's temples.[173]
Outside the Indian subcontinent
Indonesia
In Indonesia, Vishnu or Wisnu (Indonesian spelling) is a well-known figure in the world of wayang (Indonesian puppetry), Wisnu is often referred to as the title Sanghyang Batara Wisnu. Wisnu is the god of justice or welfare, Wisnu was the fifth son of Batara Guru and Batari Uma. He is the most powerful son of all the sons of Batara Guru.
Wisnu is described as a god who has bluish black or dark blue skin, has four arms, each of which holds a weapon, namely a
. He can also do tiwikrama, become an infinitely large giant.According to
In Javanese mythology, Wisnu also incarnated as a matsya (
Sang Hyang Wisnu has a mount in the form of a giant garuda named Bhirawan. Because of his affection for the garuda he rode, Bhirawan was then adopted as son-in-law, married to one of his daughters named Dewi Kastapi.[174]
Temples
Some of the earliest surviving grand Vishnu temples in India have been dated to the Gupta Empire period. The Sarvatobhadra temple in Jhansi, Uttar Pradesh, for example, is dated to the early 6th century and features the ten avatars of Vishnu.[176][177] Its design based on a square layout and Vishnu iconography broadly follows the 1st millennium Hindu texts on architecture and construction such as the Brihat Samhita and Visnudharmottarapurana.[178]
Archaeological evidence suggest that Vishnu temples and iconography probably were already in existence by the 1st century BCE.[179] The most significant Vishnu-related epigraphy and archaeological remains are the two 1st century BCE inscriptions in Rajasthan which refer to temples of Sankarshana and Vasudeva, the Besnagar Garuda column of 100 BCE which mentions a Bhagavata temple, another inscription in Naneghat cave in Maharashtra by a Queen Naganika that also mentions Sankarshana, Vasudeva along with other major Hindu deities and several discoveries in Mathura relating to Vishnu, all dated to about the start of the common era.[179][180][181]
The Padmanabhaswamy Temple in Thiruvananthapuram, Kerala, is dedicated to Vishnu. The temple has attracted huge donations in gold and precious stones over its long history.[182][183][184][185]
List of temples
- 108 Divya Desams
- 108 Abhimana Kshethram
- Padmanabhaswamy Temple
- Ranganathaswamy Temple, Srirangam
- Venkateswara Temple
- Jagannath Temple, Puri
- Badrinath Temple
- Swaminarayan temples
- Candi Wisnu, Prambanan, Java, Indonesia
- Angkor Wat , Cambodia
- Birla Mandir
- Dashavatara Temple, Deogarh
- Pundarikakshan Perumal Temple
- Kallalagar temple, Madurai
- Guruvayur Temple, Thrissur
- Ananthapura Lake Temple, Kasaragod
Gallery
-
5th-century Vishnu at Udayagiri Caves.
-
9th-century Vishnu murti at Prambanan, Java, Indonesia.
-
11th-century Vishnu sculpture the goddessesSarasvati. The edges show reliefs of Vishnu avatars Varaha, Narasimha, Balarama, Rama, and others. Also shown is Brahma. (Brooklyn Museum)[187]
-
14th-century Vishnu, Thailand.
-
A statue inSurat Thani Province and has been dated to ~400 CE.[157]
-
16th century Vishnu bronze metal sculpture from Dibrugarh, Assam
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External links
- Vishnu at the Encyclopædia Britannica
- "BBC Religion & Ethics – Who is Vishnu". BBC News.
- Machek, Vaclav (1960). "Origin of the God Vishnu". Archiv Orientální: 103–126 – via ProQuest.
- Peyton, Allysa B. (2012). "Vishnu: Hinduism's Blue-Skinned Savior". Brooklyn Museum, June 24 – October 2, 2011. 19 (1): 145–150. S2CID 192592953.