Vishnu

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For other uses of the name Vishnu, see Vishnu (disambiguation).

Vishnu (IAST Template:IAST, Devanagari विष्णु, with honorific Shri Vishnu; Template:IAST, श्री विष्णु ), is a form of God, in Hinduism. For Vaishnavas, He is the Ultimate Reality or God, as is Shiva for Shaivites. In Trimurti concept (sometimes called the Hindu Trinity), He is the second aspect of God (the others being Brahma and Shiva).

Image:UniversalForm.jpg Template:IndicText

Known as the Preserver, He is most famously identified with His avatars, or incarnations, especially Krishna and Rama. He is also frequently referred to as Narayana.

For the followers of Vaishnavism, known as Vaishnavas, He is the Ultimate Reality and not just one form of God. Smartas, who follow Advaita philosophy, believe that deities such as Vishnu or Shiva are various forms of one ultimate higher power ("Brahman"), which has no specific form, name, face or features. Vaishnavism however believes that God can transcend all personal characteristics yet can also have personal characteristics for the grace of the human devotee. Personal characteristics are considered an aid for the devotee to focus on God. It also believes that it is not necessarily wrong to view a form of God as long as it is recognized that God is not limited to a particular form. Nonetheless, there are many Vaishnava sects, most notably Vadakalai Iyengars, who believe that Vishnu's actual form is not beyond human comprehension, and that His form is exactly as shown in pictures and idols.

Vaishnavite Hindus also worship Vishnu in an abstract form (i.e., God with vague form) as a saligrama stone. Use of the saligrama is similar to the use of lingam, a form of Shiva.

Hindus believe that Vishnu incarnates periodically for the establishment and protection of righteousness, good dharma and destruction of evil adharma; see avatar for more information.

1 Etymology
2 Pre-Puranic Vishnu
3 Theological attributes and more
4 Relations with other Deities
5 Iconography
6 Worship
7 Avataars
8 Names
9 Theological beliefs and philosophy
10 See also
11 External links

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Etymology

The traditional Hindu explanation of the name Viṣṇu involves the root viś, meaning "to settle, to enter", or also (in the Rigveda) "to pervade", and a suffix nu, translating to approximately "the All-Pervading One". The early commentator on the Vedas,Yaska, in his Nirukta, defines Vishnu as 'vishnu vishateh; one who enters everywhere', and 'yad vishito bhavati tad vishnurbhavati; that which is free from fetters and bondages is Vishnu.'

Adi Sankara in his commentary on Vishnu Sahasranama (Swami Tapasyananda's translation, Ramakrishna Math publications) states derivation from this root, with a meaning "presence everywhere" ("As He pervades everything, vevesti, He is called Visnu"). Adi Sankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root Viś means 'enter into.'"

Regarding the suffix, Manfred Mayrhofer (Indo-Aryan etymological dictionary, 1996, II.566f.) proposes that the nasal is analogous to jiṣṇu "victorious". Mayrhofer further suggests that the name goes back to an already Indo-Iranian *višnu, and was replaced by rašnu in Zoroastrian Iran.

The root viś is also associated with viśva "all" (possibly by popular etymology, the word is generally believed to derive from Indo-Iranian *vi-k'o-, influenced by sarva "all", but a minority opinion does, indeed, derive viśva as from vik'-so, (J. Knobloch (1980)).

Suggestions involving other roots include vi-ṣṇu "crossing the back", vi-ṣ-ṇu "facing towards all sides" and viṣ-ṇu "active", as well as attempts to explain Vishnu as an amalgate of two unrelated words, or as being derived from a non-Aryan root (see Mayrhofer, A Concise Etymological Sanskrit Dictionary (1976) III.231f., J. Gonda, Aspects of Early Visnuism (ISBN 8120810872, reprint 1993) for a collection of references). The name is continued in Prakrit veṇhu, viṇhu.

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Pre-Puranic Vishnu

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In the Vedas

In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked with other gods, especially with Indra, whom he assists in killing Vritra, and with whom he drinks Soma. His companionship with Indra is still reflected by his later epitheta Indrānuja and Upendra. His distinguishing characteristic in the Vedas is his association with Light, or even his identification with the Sun.

The most celebrated act of Vishnu in the Rigveda is the 'three steps' by which he strode over this (universe) and in three places planted his step. The 'Vishnu Sukta' of the Rig Veda (1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:

The princes evermore behold / that loftiest place where Visnu is / Laid as it were an eye in heaven. (trans. Griffith)

Griffith's "princes" are the sūri, either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is later quoted as expressing Vishnu's supremacy by Vaishnavites,

(In the Rigveda the Sun is not a high-ranking deity, c.f. e.g. RV 2.12.7,

He who gave being to the Sun and Morning, who leads the waters, He, O men, is Indra. (trans. Griffith)

where Indra appears as senior to the Sun.)

One early commentator, Aurnavabha, who is mentioned by Yaska in his Nirukta, interprets the three steps as the different positions of the sun at his rising, culmination, and setting. Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun for in Rigveda he traverses in his strides both vertically and horizontally.

In hymns I.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in VI.49.13 , VII.100.3 strides across the earth three times and in I.154.1,I.155.5,VII.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he said to have made dwelling for men possible, the three being a symbolic representation of its all-encompassing nature. This all-enveloping nature, assistance to Indra and benevolence to men were to remain the enduring attributes of Vishnu. As the triple-strder he is known as Tri-vikrama and as Uru-krama for the strides were wide.(The reference to the three strides of Vishnu in the Rig Veda is most possibly a prototype for the later legend of Vamana.)

In the Vedas, Vishnu appears not yet included in the class of the Adityas (unless it is implied that he is identical with Surya, and included as the eighth Aditya), but in later texts he appears as heading them.

It is inexplicable how Vishnu (and Shiva) rose to the prominence enjoyed currently by referring only to the Vedic hymns as Indra and Agni are invoked far more. It must be remembered that these hymns are liturgical in nature and meant primarily for the Soma sacrifice, especially dear to Indra. They may not represent the popular religion of those times as Jan Gonda cautions. (He also gives an elaborate explantion of how the notion of Vishnu spread over various hymns contains the germs of future attributes.) In some Rgvedic hymns, Indra seeks the help of Vishnu in destroying Vritra, indicating that he is not sufficient to accomplish it on his own.(This story can be found in later epics and Puranas with ever increasing emphasis on Vishnu's role, till in the Bhagavata Purana, Vritra is a warrior, philosopher and devotee in whose comparison Indra is a pale figure.)

In another interpretation, the characteristic of Vishnu as the Supreme God appeared much earlier in the Vedic texts. For example, the following Vedic hymns express that point of view:

1. Purusha Sukta of Taittiriya Aranyaka (3.13.2) also refers master of Hri and Lakshmi (Vishnu) as Purusha, the Supreme God.

2. Visvakarma Sukta of Rig Veda (10.82) refers to Vishnu indirectly as the Supreme God.

10.082.06: The waters verily first retained the embryo in which all the gods were aggregated, single deposited on the navel of the unborn (creator), in which all beings abide. The reference to the navel of the unborn is an indication of reference to Vishnu.

Agni is the lowest among devatas and Vishnu is the highest. All other devatas except Lord Vishnu and Agni Deva occupy positions between them. A similar view of Agni as the youngest deity and Vishnu as the oldest deity, in one interpretation, is even expressed in the Chamakam, the last lines in the famous Saivite Vedic hymn, Shri Rudram.

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In the Brahmanas

By the age of the Brahmanas, various stories can be found associating Vishnu with the Sacrifice. The sacrifice being the core of interest for these texts, this association goes a long way in explaining the importance of Vishnu. How this association came about is not clear, but the various stories in the Brahmanas seem to explain a fiat accompli. Visnu is said to have become the most important of all gods by truly 'understanding' the meaning of the sacrifice before all else. In the Shatapatha Brahmana he is described as winning the sacrifice back from Asuras as a dwarf, where the kernel of the Vamana incarnation can be seen. Aitareya Brahmana: 1:1:1 mentions Vishnu as the Supreme God.

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In the Upanishads

The Upanishads that form the philosophical culmination of the Vedas are dated around 900 BCE. The oldest of these are the Chhandogya and Brhadaranyaka. The former does not name Vishnu and the latter mentions him as part of ritual to obtain an exceptionally wise and learned son along with other deities. The slightly later Katha-upanishad, however, has Vishnu in prominence -

He who has no understanding, who is unmindful and always impure, never reaches that place, but enters into the round of births. But he who has understanding, who is mindful and always pure, reaches indeed that place, from whence he is not born again.But he who has understanding for his charioteer (intellect), and who holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vishnu.

His rise to supremacy is apparent in the epics (Mahabharata, Ramayana, and from this period he may be considered a manifestation of the Singular God. Thus, according to this interpretation, the division of Hinduism in Vaishnavism and Shaivaism appeared only with the Puranas, where Vishnu's descents in ten principal Avatars become his distinguishing characteristic.

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Theological attributes and more

Image:Lord Ram.jpg Vishnu takes form as an all-inclusive deity, known as Purusha or Template:IAST, Template:IAST [Supreme Soul], Template:IAST [In-dweller], and He is the Sheshin [Totality] in whom all souls are contained. He is Bhagavat or Bhagavan, which in Sanskrit means "possessing Template:IAST (Divine Glory)".

Vishnu possesses six such divine glories, namely,

Template:IAST Omniscient; defined as the power to know about all beings simultaneously;
Aishvarya Sovereignty, which persist in unchallenged rule over all;
Shakti Energy, or power, which is the capacity to make the impossible possible;
Bala Strength, which is the capacity to support everything by His will and without any fatigue;
Virya Vigour, or valour which indicates the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;
Template:IAST Resplendent, or Splendour, which expresses His self-sufficiency and the capacity to overpower everything by His spiritual effulgence; cited from Bhakti Schools of Vedanta, by Swami Tapasyananda.

However, the actual number of auspicious qualities of Vishnu is countless, with the above-mentioned six qualities being the most important. Other important qualities attributed to God are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion.)

Vishnu has no particular material form but can be manifest in any form, whether animate or inanimate. According to Vaishnava belief, He is the center of all forces, power, will, auspiciousness, goodness, beauty, grace, responsiveness, etc. In short, whatever we can think of, and whatever we cannot think of -- all are Vishnu. This description of the Lord was again emphasized by a Ramakrishna Mission scholar, Swami Tapasyananda, in his book, Bhakti Schools of Vedanta.

The Rigveda says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar Vamana called Trivikrama.) The Sanskrit for "to stride" is the root kram; its reduplicated perfect tense is chakram (Template:IAST grade) or chakra (zero-grade), and in the Rigveda He is called by epithets such as Template:IAST = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.

Template:Main

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Relations with other Deities

Vishnu's consort is Lakshmi, the Goddess of wealth. Maya is the samvit (the primary intelligence) of Vishnu, while the other five attributes emerge from this samvit and hence Maya is his ahamata, activity, or Vishnu's Power. This power of God, Maya, is personified and is called Maya, Vishnumaya, or Mahamaya, and She is said to manifest Herself in, 1) kriyāshakti, (Creative Activity) and 2) bhütishakti (Creation) of Universe. Hence this world cannot part with His creativity i.e., ahamta, which is a feminine form and is called Maya.

His vehicle is Garuda, the eagle; who is a part of His creation. He needs no support for anything He does in and outside this world.

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Iconography

According to various Purana, Vishnu is the ultimate omnipresent reality, is shapeless and omnipresent. However, a strict iconography governs His representation, whether in pictures, icons, or idols:

He is to be depicted as a four-armed male-form: The four arms indicate his all-powerful and all-pervasive nature. The physical existence of Vishnu is represented by the two arms in the front while the two arms at the back represent his presence in the spiritual world. The Upanishad titled Gopal Uttartapani describes the four arms of Vishnu.
The color of his skin has to be new-cloud-like-blue: The blue color indicates his all-pervasive nature, blue being the color of the infinite sky as well as the infinite ocean on which he resides.
He has the mark of sage Bhrigu's feet on his chest.
Also on his chest is the srivatsa mark, symbolising his consort Lakshmi.
Around his neck, He wears the auspicious "Kaustubha" jewel, and a garland of flowers.
A crown should adorn his head: The crown symbolizes his supreme authority.
He is to shown wearing two earrings: The earrings represent inherent opposites in creation - knowledge and ignorance; happiness and unhappiness; pleasure and pain.

Image:Awatoceanofmilk01.JPG

Vishnu is always to be depicted holding the four attributes associated with him, being:

A conch shell or Shankhya, named "Panchajanya", held by the lower right hand, which represents creativity. The Panchajanya is the originator of the five elements or Panchabhoota - water, fire, air, earth and sky or space. The sound that evolves from blowing this conch is the primeval sound of creation.
The chakra, a sharp-spinning discus-like weapon, named "Sudarshana", held by the upper right hand, which symbolizes the mind. The name Sudarshana is derived from two words - Su, which means good, and Darshan, which means vision. The chakra as a weapon thus indicates the necessity of destroying one's ego and illusory self-existence and developing the vision to identify the eternal truth. The discus has six spokes and symbolizes a lotus with six petals, thus representing the power that controls all six seasons.
A mace or Gada, named "Kaumodaki", held by the lower left hand, which represents individual existence. The mace symbolizes the primeval force from which all mental and physical strength is derived.
A lotus flower or Padma, held by the upper left hand, which represents liberation or dispersion. The lotus symbolizes the power from which the universe emerges. It represents the concentration of truth or Satya, the originator of the rules of conduct or Dharma, and knowledge or Gyana in a single symbol.

In general, Vishnu is depicted in one of the following two forms:

Standing upright on a lotus flower, often with Lakshmi, His consort, beside him on a similar pedestal;
Reclining on the coiled-up thousand-hooded Shesha Naga, with his consort Lakshmi, seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of Milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.

A slightly less seen depiction of Vishnu is the Vishwaroop representation. The Vishwaroop originates from the words Vishwa which means the cosmos and Roop which means form or manifestation. This grand depiction is the representation of his essence being magnified to contain the entire cosmos. The root for this depiction is probably derived from the ancient Hindu philosophy which indicates that through the diversities of creation there always is a connecting essence that threads everything into a unified whole. The Vishwaroop depiction shows Vishnu as having seven heads on each of his left and right. Each of these has its own cosmic function or represents an aspect of the cosmos. The gods depicted include Shiva, Brahma, Ganesha, Hanuman, Indra, Agni (Fire God), Surya (Sun God), Chandra (Moon God), Maruta (Wind God), Kubera (God of wealth), Varuna (God of water) and Yama (Time) and Brahma's three sons. Vishnu retains the central position. While Shiva, Brahma and Vishnu together form the Hindu Trinity, Ganesha and Hanuman represent faith and divinity. Agni or Fire represents life, energy and vitality. Maruta, the wind-god represents space, while Indra represents rains and cosmic balance. Yama depicts the infinite nature of time while Varuna the ocean God represents water. Kubera represents prosperity and riches. The Sun and Moon represent the cycle of birth, death, decay and finally dissolution. Brahma's three sons represent the entire mankind. Taken together as one entity they constitute the entire cosmos.

Sri Viswaroopa Panchamukha Hanuman is also shown as having five heads, each head potraying an incarnation of Vishnu. The east facing is Hanuman. The north facing in Lord Narasimha. The west facing is Lord Garuda. The south facing is Lord Varaha. The sky facing is Lord Hayagriva.

Note that Vishnu per se is never portrayed in anthropomorphic forms. Attributing anthropomorphic characteristics to Vishnu is a common misconception held by non-Hindus.

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Worship

Vishnu is accepted as the Supreme God in Vaishnavism, or Vishnu monotheism. Followers of Vishnu believe that He is the Supreme Being and distinguish Him from Devas, or demigods, who are celestial beings similar to angels as discussed in Judeo-Christian traditions.

It is considered that He manifested Himself as a living being in ten avatars. He is also worshiped in the form of these avatars.

It is not clearly known when or how the worship of Vishnu began. In the Vedas, and the information on Aryan beliefs, Vishnu is associated with Indra. However, Shukavak N. Dasa, a Vaishnavite scholar, in reference [1] has commentated that Srivaishnavites would note that:

The praise of Indra and other devas in the Vedas are not intended for the particular deity, but for the Supreme Being, Vishnu, who is the inner soul of devas and all other beings.
The various deities addressed in the hymns are simply different forms of this one Supreme Being.
Vaishnavas cite Rigveda 1.22.20, for the supremacy of Vishnu, "As the blazing sun pervades the entire sky like an eye fixed in the heavens, so the divine seers eternally perceive that supreme abode of Vishnu."
The foreword of P. Sankaranarayan's translation of Vishnu sahasranama, Bhavan's Book University, cites Rig Veda V.I.15b.3, for the importance of chanting Vishnu's name, "O ye who wish to gain realization of the supreme truth, utter the name of Vishnu at least once in the steadfast faith that it will lead you to such realization."

Nevertheless, it was only later in Hindu history that Vishnu became a member of the Trimurti and hence is one of the most important forms of God in contemporary Hinduism.

Om Namo Narayana, a mantra
Purusha Sukta, a Vedic hymn said to describe Vishnu.
Vishnu sahasranama, a hymn describing the 1000 names of Vishnu.

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Avataars

There are ten avataars of Vishnu, apart from other smaller incarnations.

They are (in order of avataar)

Matsya (Fish)
Kurma (Turtle)
Varaha (Pig/Boar)
Narasimha (Lion man / from the torso upwards lion, below, human)
Vamana (Pygmy / Shot man)
Parasurama (Fierce man / Hunter)
Rama (Developed man / Ideal man)
Krishna (Mentally advanced man)
Different branches of Hindu tradition accept two different figures as the 9th avatar of Vishnu:

Balarama (Physically advanced man)
Buddha (Intellectual and scientific man)

Kalki (Prophesied, yet to take place)

Interpretation:

Steps of evolution: from a single ovum from the water, to a fish (Matsya); then to a reptile, a turtle (Kurma); then to a wild land animal, like a boar (Varaha); then to a half man and half beast (Narasimha); then to a pygmy (Vamana), a hunter type man (Parasurama), and idealistic man with building and food gathering capacities (Rama); then to a man with great thinking and planning capacities (Krishna); and then possibly to a mutant warrior (Kalki).

Vishnu's Avatars and Evolution:

The Line of Ten Avatars has often, with no scientific basis, been linked to Darwin's Theory of evolution.

Cosmologist Patrizia Norelli-Bachelet contends that the 10 Avatars of Vishnu (the Preserver) are a parable of evolution related to the Astrological Ages of fixed signs of the Zodiac (Aquarius, Scorpio, Leo, and Taurus). This controversial teaching implies that an ancient zodiacal knowledge is embedded in the Hindu myth of the Ten Avatars of Vishnu.

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Names

Image:Lightmatter vishnu1.jpg Vishnu has a number of names, collected in the Vishnu sahasranama ("Vishnu's thousand names"), which occurs in the Mahabharata. In Vishnu Sahasranama Vishnu is praised as the Supreme God.

The names are generally derived from the anantakalyanagunas (infinite auspicious attributes) of the Lord. Some names are:

Acyutah (infallible)
Ananta (endless, eternal, infinite)
Kesava (slayer of Keshi, having long or much or handsome hair, from Atharvaveda viii , 6 , 23)
Hyagrivar(giver of knowledge)
Narayana (said to mean "He who is the abode of nār (= ether)", i.e., the whole world's shelter. There are two more meanings of Narayana found in a stuti of child-Krishna by Brahma).
Madhava (relating to the season of spring)
Govinda (leader of cowherds: a name of Krishna)
Vishnu
Madhusudana (He who destroyed the demon called Madhu)

Trivikrama (He who strides out three times)
Vamana (dwarfish, small or short in stature, a dwarf: a name of one of his avatars)
Sridhara
Hrsikesha (lord of the senses)
Padmanabha (lotus-naveled one, from whose navel sprang the lotus which contained Brahma, who created the universe)
Damodara (having a rope (dama) around his belly (udara): a name of Krishna)
Krishna (born during the third epoch or yuga, His deeds range from cow protection (go rakshya) to absolving the earth of load of sins)
Rama (born during the second epoch of yuga, His deeds primarily established the ideal living principles of a man)

Other names:

Gopala (cow protector: ref. Krishna)
Janardana (one who excites or agitates men)
Vāsudeva (son of Vasudeva: a name of Krishna)
Anantasayana (sleeping or reclining on Shesha Naga. Shesha Naga is often referred to as Ananta)
Sriman (the pride of Shri or Lakshmi); Often Sriman is combined with the name, Narayana , to form a compound word,Sriman Narayana, as the name Ramakrishna.
Srinivasa (the abode of Shri) (also specifically referring to His form in the temple at Tirupati). Also the form of Vishnu at Tirupati is well-known as Venkateswara.
Satyanarayana (apparently a combination of satya and narayana meaning maybe 'protector of truth')