Trimurti
In Hinduism the Trimurti (also called the Hindu trinity) is a concept which holds that God has three aspects, which are only different forms of one God. The three aspects of God, (also known as "Parabrahman," or God's personae are Brahma (the Source/Creator), Vishnu (the Preserver/Indwelling-Life), and Shiva (the annihilator or transformer). Some Hindus use the cosmological functions of the three gods of the trimurti to create an acronym for "GOD"; that is Generator (Brahma), Operator (Vishnu) and Destroyer (Shiva). According to the Trimurti belief, these three personae of God are simply different aspects of the one and the same God. In this manner, such beliefs are similar to some interpretations of the Christian Trinity such as Sabellianism. The Trimurti itself is also conceived of as a single deity in its own right and sometimes artistically represented as a three-faced human figure. This Trimurti concept is a tenet most strongly held in Smartism, a denomination of Hinduism,though it is largely rejected by other denominations, such as Vaishnavism.
The Three Divinities
Brahma
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Brahma (written Brahmā in IAST) (Devanagari ब्रह्मा, pronounced as /brəhmɑː/) is the Hindu God of Creation, and one of the Hindu Trinity - Trimurti, the others being Vishnu and Shiva. It must not be confused with the Supreme Cosmic Spirit of Hindu philosophy Brahman (the root of both words is the same). Brahmā is identified with the Vedic deity Prajapati.
Attributes
At the beginning of the process of creation, Brahmā created ten Prajapatis (used in another sense), who are believed to be the fathers of the human race. The Manusmriti enumerates them as Marichi, Atri, Angirasa, Pulastya, Pulaha, Kratu, Vasishtha, Prachetas or Daksha, Bhrigu, and Narada. He is also said to have created the seven great sages or the Saptarishi to help him create the universe. However since all these sons of his were born out of his mind rather than body, they are called Manas Putras or mind-sons.
Brahmā only occasionally interferes in the affairs of the gods, and even more rarely in mortal affairs. He did force Soma to give Tara back to her husband, Brihaspati. He is considered the father of Dharma and Atri. Brahmā lives in Brahmapura, a city located on Mt. Meru.
Brahmā is an agent of Brahman, the Supreme Being or Absolute of Hinduism.
Brahmā is usually depicted with four heads. The reason given is as follows. When Brahmā was creating the universe, he made a female deity known as Shatarupā (one with a hundred beautiful forms). Brahmā was immediately infatuated. Shatarupā moved in various directions to avoid the gaze of Brahmā. But wherever she went, Brahmā developed a head. Thus, Brahmā developed five heads, one on each side and one above the others. In order to control Brahmā, Shiva cut off the top head. Also, Shiva felt that Shatarupā was Brahmā's daughter/son, being created by him. Therefore, Shiva determined, it was wrong for Brahmā to become obsessed with her. He directed that there be no proper worship in India for the "unholy" Brahmā. Thus, only Vishnu and Shiva continue to be worshipped, while Brahmā is almost totally ignored. Ever since the incident, Brahmā has been reciting the four Vedas in his attempt at repentance. Another legend of the lack of worship of Brahmā is as follows: Once, harth Vishnu and Brahmā approached Shiva and requested to find his beginning and end. Vishnu was appointed the end, and Brahma the beginning. Each took their journey, and neither could find their appointed destination. Vishnu, satisfied, came up to Shiva and bowed down to him as a swarupa of Brahman. Brahmā did not give up so easily. As he was going up, he saw a kaitha flower, dear to Shiva. His ego forced him to ask the flower to bear false witness of Brahmā's finding Shiva's beginning. When Brahmā told his tale, Shiva, the all-knowing, was angered by the former's ego. Shiva thus cursed him that no being in the three worlds will worship him. There is another legend which relates Brahmā's not being worshipped to a curse by the great sage Brahmarishi Bhrigu. Once a great fire-sacrifice (yajna) was being organised on Earth with Bhrigu being the high priest. It was decided that the greatest among all Gods would be made the presiding deity. Bhrigu then set off to find the greatest among the Trinity. When he went to Brahmā, he was so immersed in the music played by Saraswati that he could hardly hear Bhrigu's calls. The enraged Bhrigu then cursed Brahmā that no person on Earth would ever invoke him or worship him again.
However, these are just tales in the puranas (hindu history books). In Valmiki's Ramayana, Brahma is shown to have instructed the sage to worship Rama incarnation of Vishnu or Shiva as recounted to in the story of the Ganges.
India today has but two temples dedicated to Brahmdev alone as opposed to the thousands of temples dedicated to the other deities in the Trinity namely Shiva and Vishnu. The more famous one being at Pushkar in Rajasthan state.
Creation
According to Puranas he is self-born (without mother) in the lotus which grows from the navel of Vishnu at the beginning of the universe. This explains his name Nabhija (born from the navel). Another legend says that Brahmā created himself by first creating water. In this he deposited a seed that later became the golden egg. From this golden egg, Brahma the creator was born, as Hiranyagarbha. The remaining materials of this golden egg expanded into the Brahm-anda or Universe. Being born in water, Brahmā is also called Kanja (born in water). Brahmā is said also to be the son of the Supreme Being, Brahman and his female energy, Maya. The beginning of the universe was the sound OM.
Appearance
Brahmā is traditionally depicted with four heads and four faces and four arms. Each head recites one of the four Vedas. He is usually depicted with a white beard, to match the near eternal nature of his existence. He is shown as having four arms, with none holding a weapon, unlike most other Hindu Gods. One of his hands is shown holding a scepter in the form of a spoon, which is associated with the pouring of holy ghee or oil into a sacrificial pyre - indicating the fact that Brahmā is the lord of sacrifices. Another of his hands holds a water-pot (sometimes depicted as a coconut shell containing water). The significance of the water is that it is the initial, all-encompassing ether in which the first element of creation evolved. Brahmā also holds a string of rosary beads that he uses to keep track of the Universe's time. He also is shown holding the Vedas, and sometimes, a lotus flower.
Vehicle
His vehicle is the Swan. This divine bird is bestowed with a virtue called Neera-Ksheera Viveka or the ability to separate milk and water from a mixture of the two. The significance of this is that justice should be dispensed to all creatures, however entwined it might be in a situation. Also, this virtue indicates that one should learn to separate the good from the evil and then accept that which is valuable and discard that which is worthless or evil.
Consort
His consort is Saraswati, the goddess of learning.
Temples
Although Brahmā is prayed to in almost all Hindu religious rites, there are only two temples dedicated to him in India, the more prominent of which is at Pushkar, close to Ajmer. Once a year, on the full moon night of the Hindu lunar month of Kartika (October - November), a religious festival is held in Brahmā's honour. Thousands of pilgrims come to bathe in the holy lake adjacent to the temple. There is also a famous murti of Brahmā at Mangalwedha, 52 km from Solapur district in Maharashtra. There is one more temple for Brahma in the temple town of Kumbakonam, (Thanjavur District) Tamil Nadu. Regular pujas are held for Brahma and during Navrathris, this temple comes to life with colourful festivities.
Vishnu
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Vishnu (IAST viṣṇu, Devanagari विष्णु, with honorific Shri Vishnu; śrī viṣṇu, 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).
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. Some Nepalese Hindus believe that their reigning monarch, currently King Gyanendra, is a living reincarnation of Vishnu, though this recognition has recently been abolished.
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. Ayyavazhi outputs almost a same vision on Vishnu as Smartism.
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.
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 81-208-1087-2, reprint 1993) for a collection of references). The name is continued in Prakrit veṇhu, viṇhu.
Pre-Puranic Vishnu
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 (Younger Brother of Indra) and Upendra (Little, or Vice- Indra). 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-strider 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.
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 fait 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.
In the Upanishads
The Upanishads that form the philosophical culmination of the Vedas are dated around 900 B.C.E. 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.
Theological attributes and more
Vishnu takes form as an all-inclusive deity, known as Purusha or Mahāpurusha, Paramātma [Supreme Soul], Antaryāmi [In-dweller], and he is the Sheshin [Totality] in whom all souls are contained. He is Bhagavat or Bhagavan, which in Sanskrit means "possessing bhāga (Divine Glory)".
Vishnu possesses six such divine glories, namely,
- Jñāna 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;
- Tèjas 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, 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 (guņa grade) or chakra (zero-grade), and in the Rigveda he is called by epithets such as vi-chakra-māņas = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.
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.
Once because of Bhrigu, Lakshmi threatened to leave Vishnu; Vishnu said "your Happiness comes from me".
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 (vanamaalaa).
- 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.
- He is shielded by Ananta: the immortal and infinite snake
Vishnu is always to be depicted holding the four attributes associated with him, being:
- A conch shell or Shankhya, named "Panchajanya", held by the upper left 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 lower right 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.
To this may be added, conventionally, the vanamaala flower garland and Vishnu's bow, the Shaarnga, and his sword Nandaka. Vide "vanamaalee gadhee shaarngee shanki chakri cha nandaki / shreemaan naaraayaNo vishNo vaasudevo abhirakshatu//"
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.
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 Hindu 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
- Om Namo Bhagwate Vaasudevaye - Mantra. Full Mantra: Dwadashaakshar
- Purusha Sukta, a Vedic hymn said to describe Vishnu.
- Vishnu sahasranama, a hymn describing the 1000 names of Vishnu.
Avatars
There are ten primary avatars of Vishnu (dashavatara), apart from other, less significant, incarnations.
They are (in order of avatar)
- Matsya (Fish)
- Kurma (Turtle)
- Varaha (Pig/Boar)
- Narasimha (Lion man / from the torso upwards lion, below, human)
- Vamana (First fully human form as a dwarf sage who has the ability to grow very, very tall)
- Parashurama (Fierce man / Hunter)
- Rama (Greatest Warrior/ Ideal man)
- Krishna (Mentally advanced man) and sometimes Balarama (Rama with the plough) is mentioned as an avatar, who appeared as the elder brother of Krishna
- Buddha (The all knowing one) who appeared in the 5th century B.C.E.
- Kalki (Prophesied, yet to take place)
Rishi Parashara in the Brihat Parashara Hora Shastra, states that the Avatars are the planets:
- Ch. 2. Great Incarnations
- 1. Maitreya: O Mahārśi Parāśara, are the incarnations of Vishnu, viz. Śrī Rama, Śrī Krishna etc., endowed with Jivāńś? 2. Mahārśi :Parashara: O Brahmin, the four incarnations, viz. Ram, Krishna, Narasimha and Varaha are wholly with Paramatmāńś. The other :incarnations (than these, out of the ten) have in them Jivāńś too.
- 3-4. The unborn Lord has many incarnations. He has incarnated, as the 9 (Nava) Planets to bestow on the living beings the results :due to their 10ths. He is Janardana. He assumed the auspicious form of Planets to destroy the demons (evil forces) and sustain :the divine beings.
- 5-7. From Sun came the incarnation of Ram, from Moon that of Krishna, from Mars that of Narasimha, from Mercury that of Buddha, :from Jupiter that of Vamana, from Venus that of Parashurama, from Saturn that of Kurma (Tortoise), from Rahu that of Varaha (Pig) :and from Ketu that of Min Pisces (Fish) occurred. Incarnations other than these also are through the Planets. The beings with more :Paramatmāńś are called divine beings. [1]
- रामोऽवतारः सूर्यस्य चन्द्रस्य यदुनायकः।
- नृसिंहो भूमिपुत्रस्य बुद्धः सोमसुतस्य च॥ ५॥
- वामनो विबुधेज्यस्य भार्गवो भार्गवस्य च।
- कूर्मो भास्करपुत्रस्य सैंहिकेयस्य सूकरः॥ ६॥
Names
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)
- Damodara (having a rope (dama) around his belly (udara): a name of Krishna)
- Govinda (leader of cowherds: a name of Krishna)
- Hayagrivar(giver of knowledge)
- Kesava (slayer of Keshi, having long or much or handsome hair, from Atharvaveda viii , 6 , 23)
- Krishna (born during the third epoch or yuga, his deeds range from cow protection (go rakshya) to absolving the earth of load of sins)
- Madhava (relating to the season of spring)
- Madhusudana (he who destroyed the demon called Madhu)
- 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).
- Padmanabha (lotus-naveled one, from whose navel sprang the lotus which contained Brahma, who created the universe)
- Perumal Name he is known in Tamil speaking regions
- Rama (born during the second epoch of yuga, his deeds primarily established the ideal living principles of a man)
- Hrsikesha (lord of the senses)
- Sridhara
- Trivikrama (he who strides out three times)
- Vamana (dwarfish, small or short in stature, a dwarf: a name of one of his avatars)
- Siddhartha (one who attains perfection, birth name of Buddha avatar in the last epoch of Kali Yuga)
- Vishnu
Other names: (the complete listing is in the Vishnu Saharsnaaama, the 1000 snames of Vishnu).
- Anantasayana (sleeping or reclining on Shesha Naga. Shesha Naga is often referred to as Ananta)
- Bhagwan
- Dharanidhara - Supporter of the Earth
- Dinesha - Lord of Humble/Poor (Deen + Iish)
- Gopala (cow protector: ref. Krishna)
- Jagadisha (The Lord of this World)
- Jagannatha (Owner/Ruler of this World)
- Janaardana (One who is worshiped by people for Wealth)
- Kapila - Sri Kapila Muni - An incarnation of God
- Kausalpur Raja - The King of Kausal Pur - From Ramayana, folk usage.
- Niranjana
- Purushottama - The Supereme Eternal Being
- Satyanarayana (apparently a combination of satya and narayana meaning maybe 'protector of truth')
- srikantha meaning the one who has sampada or lakshmi as his wife.
- 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.
- Vāsudeva (son of Vasudeva: a name of Krishna)
Theological beliefs and philosophy
Major branches of Vaishnavism include:-
- Srivaishnavism (espoused by Ramanuja who advocated Vishishtadvaita),
- Dvaita (espoused by Madhvacharya or Madhva)
- Gaudiya Vaishnavism (espoused by Shri Caitanya Mahaprabhu); the Hare Krishna movement or ISKCON adheres to Gaudiya Vaishnavism.
See also the articles on Vaishnavism, Vaishnava Theology, and Gaudiya Vaishnava Theology
ReferencesISBN links support NWE through referral fees
See also
- Hindu deities
- List of Hindu deities
- the Journal of Vaishnava Studies
- Krishnology
External links
General:
- Vishnu, is the second god of the Hindu triad
- Parasara Bhattar and Vishnu Sahasranama
- www.akumar.com/thesis - Animation Project based on Vishnu's Ten Incarnations
- http://www.vaishnava.com/aboutvaishnavism.htm
- http://www.rudraksha-ratna.com/hindu_trinity.php
- Who is Vishnu? and the Nature of him and other facts.
- Vishnu - the Cosmic Protector by Madhuri Guin (the contents of this link cannot be viewed in India), use Google Cache
- - A vishnu/hanuman Shrine
- Ramayana Site contains info about the Ramayana
- omnamovenkatesaya.com This site contains Tirumala Tirupati Devastanams News and stories in Teligu & English
- Devotional hymns and eulogies on Lord Vishnu.
- Weekly podcast on Vedic Chanting and Vedic Mythology
Shiva
Symbols and Significance
A widely accepted belief is that it represents earth, water, and fire. The earth, or Brahma, is seen as the originator of all life and hence is regarded as the Creator. Water is the sustainer of life and hence is the Preserver and is represented as Vishnu. Fire transforms or consumes life and hence is the Destroyer and is represented as Shiva. The Trimurti can also represent three individual forms on the different planes of consciousness. On the spiritual plane, the spiritual element is represented by Brahma, the mental/psychic element by Vishnu, and the physiological element by Shiva. On the mental/psychic plane, Brahma is the intuitive and creative thought, Vishnu is intelligence, and Shiva stands for emotions and feelings. The Sky as Brahma, the Sun as Vishnu and the Moon as Shiva form the earthly/physiological plane. Another representation by Adi Shankara, Shiva represents the Nirguna Brahman, Vishnu represents the Saguna Brahman and Brahma the Cosmic Mind. In philosophical terms, Brahma is said to be associated with Divinity's Creative Ground of Being, Vishnu is said to be associated with Divinity's Emanated Idea (Logos, Wisdom, or Word), and Shiva is said to be associated with Divinity's Transformative Energy (Flame, Breath, or Spirit).
Various phases of an individual’s life are said to be represented by the Trimurti. The first of these phases, that of celibacy and studentship, (Brahmacharya Ashram) – is represented by Brahma. During this phase, knowledge is the individual’s constant companion. Knowledge, in this conception, is represented by Goddess Saraswati, who is said to be the consort of Brahma. The second phase of adulthood and household (Grihastha Ashram) is represented by Vishnu. During this phase, the individual fulfils all religious and family obligations by involving oneself in generating wealth, which one uses to sustain oneself and one’s family. During this phase wealth is the individual’s companion and is represented by Vishnu’s consort, Goddess Lakshmi. The third phase is that of old age (Vanaprastha Ashram) and is represented by Shiva. This phase marks the renunciation of one’s worldly life for a life void of material pleasures, dedicated to the pursuit of true knowledge. In ancient days, this typically marked the time when a householder, along with his wife, left their worldly belongings to spend their life in a forest, just like Lord Shiva leads a homeless life with only the essential belongings. The final phase (Sanyasa Ashram) the individual seeks to merge oneself with the Supreme power (Ishwara). One completes the process of renunciation and he along with his wife lead a life completely untouched by any attachments. The only occupation becomes deep meditation, leading to the individual becoming Ishwara Himself, with his wife as Ishwara’s consort becoming the Universal Mother. The three phases of life, represented by the Trinity thus culminates into One underlining the fact that the three are in reality one and the same Ishwara.
Evolution of Trimurti
The development of the Trimurti theology seems to be tied closely to the development of the Hindu caste system. The definite settlement of the caste system and the assertion of Brahmanical supremacy was most likely assigned to somewhere about the close of the Brahmanas period. By formulating a distinct theological system, the priestly caste could rally together in order to create resistance to the Kshatriyas, the military class, who were likely to oppose their claims to supremacy. Further, a united theology prevented for Brahmans any possibility of division within their own rank, which was hardly favorable to their elitist aspirations. The conception of an abstract universal spiritual principle (which had come to be referred to as the neuter brahman, which had referred to the power gained by prayer) which was wielding great influence over speculative thought during this period. However, many felt that this monistic doctrine needed to be complemented by the notion of a Supreme Personal Being which had authored material creation. The divine person of Prajapati (the "Lord of Creatures") who appears in the Brahmanas and Upanishads seems to have been conceived of as insufficiently adapted to represent this abstract idea, owing perhaps to his polytheistic associations and the attributive nature of his name. In order to solve the difficulty, the Brahmins played upon their aspirations and used the masculine term brahma, the old designation of the individual priest, to denote the supreme personal deity which was to take the place and attributes of the Prajapati.
While the new dogma may have served the purpose of satisfying speculative minds, it was not one in which the general populace were likely to have been much concerned with. An abstract, nebulous conception of the divine such as Brahman could awake no sympathies in the hearts of those accustomed to worship of tangible gods and goddesses. Indeed, ever since the symbolical worship of nature had undergone a process of disintegration under the influence of metaphysical speculation, the real belief of the great body of the people had probably become more and more distinct from that of the priesthood. In different localities the principal share of the population's affection may have been bestowed on one or another of the old gods who was thereby raised to the rank of chief deity. Alternatively, this affection may have been bestowed upon new forms and objects of belief which may have sprung up with the intellectual growth of the people.
In some cases even the worship of the indigenous population could hardly have remained without exercising some influence in modifying the belief of the Aryan race. In this way a number of local deities would develop, generally distinct in name and characteristics from the gods of the Vedic pantheon. Indeed, there is sufficient evidence to show that after many centuries of theological speculations such a diversity of worship did exist among the common people. Under these circumstances the policy which seems to have suggested itself to the priesthood, anxious to retain a firm hold in the minds of the people, was to recognize and incorporate into their system some of the most prominent and therefore appealing objects of popular devotion, and thereby to establish a kind of creed for the whole community, albeit one subject to the Brahmanical law.
At the time of the original composition of the great epics (list them here) two such deities, Shiva or Mahadeva (the great god) and Vishnu, seem to have been already admitted into the Brahmanical system, where they have ever since retained their place. Attempts are made to identify Shiva with Agni,- in one passage in the Mahabharata it is stated that the Brahmins said that Agni was Shiva 1. As regards Vishnu, this god occupied already a place in the Vedic mythology 2, occassionally given supremacy as a personal supreme God, and his famous appearance in the Bhagavad Gita in the avatar of Krishna cements this reputations. From the manner in which they are represented in those works, it would appear that both, and especially the former, enjoyed an extensive worship. As several synonyms are attributed to each of them, it is not improbable that some of these were recognized under varying names dependent upon under the different localities in which they were worshipped, or due in part to the deities of a similar nature which, (through the agency of popular poetry or art, among other things) they came to be combined with them. For example, several of Vishnu's alternative monikers, such as Vasudeva and Vaikuntha, an attempt may again be traced to identify Vishnu with Indra, who, another one of the Vedic gods The places assigned to them in the pantheistic system were coordinate with that which had been atrributed to Brahma, and they too came to represent the Supreme Personal Being in their own right. Therefore, the three deities, Brahma, Vishnu and Shiva, were to represent a triple impersonation of the divinity, as manifesting itself respectively in the creation, preservation and destruction of the universe.
The male nature of the three gods of the triad was supposed to require supplementation by a female energy (Shakti), and therefore came to be accompanied in mythology by a particular goddess, commonly referred to as their consort. Thus Sarasvati, the goddess of speech and learning, came to be regarded as the Shakti of Brahma; Sri or Lakshmi, representing beauty and fortune, as that of Vishnu; and Uma or Parvati, the daughter of Himavat, the god of the Himalaya mountain, as that of Siva. On the other hand, it is not improbable that Parvati, who has a variety of other names (such as Kali (the black one), Durga (the inaccessible one), Mahadevi (the great goddess)) already enjoyed a somewhat extensive worship of her own, and that there may thus have been good reason for assigning to her a prominent place in the Brahmanical system.
A compromise was thus effected between the esoteric doctrine of the metaphysical and some of the most prevalent forms of popular worship, resulting in what came to constitute the orthodox system of belief of the Brahmanical community. Yet the Vedic pantheon could not be altogether discarded, forming part and parcel, as it did, of that sacred revelation (śruti), which was looked upon as the divine source of all religious and social law, and being, moreover, the foundation of the sacrificial ceremonial on which the priestly authority so largely depended. The existence of the old gods is, therefore, likewise recognized, but recognized in a very different way from that of the triple "revelation" of divinity. For while the triad represents the immediate manifestation of the eternal, infinite soul while it constitutes, in fact, the highest form of brahman itself in its active relation to mundane and seemingly material occurrences, the old traditional gods are of this world, representing individual spirits or portions of the Brahma-like men and other creatures, only higher in degree. To them an intermediate sphere, the heaven of Indra (the svarloka or svarga), is assigned to which man may raise himself by fulfilling the holy ordinances; but they are subject to the same laws of being; they, like men, are liable to be born again in some lower state, and, therefore, like them, yearn for emancipation from the necessity of future individual existence. It is a sacred duty of man to worship these superior beings by invocations and sacrificial observances, as it is to honor the pitris (the fathers), the spirits of the departed ancestors.
Trimurti Today
This Trimurti concept is a tenet most strongly held in Smartism, a denomination of Hinduism, and is largely rejected by other denominations of Hinduism, such as Vaishnavism. 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 and Shaivism, however believes that Vishnu (and/or his avatars) and Shiva, respectively, are the superior, personalistic forms of god, with all other representations paling in comparison. Whether it be Shiva or Vishnu that they worship in personalized form, the one is seen in both traditions to ultimately transcend all personal characteristics, essentially embodying the monistic essence of the universe like the classical conception of Brahman. Personal characteristics and the related mythologies are considered to be a heuristic aid for the devotee to focus on God, and therefore serve as god's grace for the human devotee. Since these traditions are monotheistic, they view the concept of Trimurti as a falsehood, since it detracts from the worship of the one true divine essence.
Although Vishnu and Shiva have each spawned their own monotheistic devotional tradition, Brahma remains in relative obscurity. The creator god is no longer as relevant as He once was in Hindu writing; some would say that focus on the aspect of the all-in-one Devi or of Shakti, the Divine Mother or God's Power personified, has replaced focus on the Source/Creator as Brahma.
References
- Moor, Edward. The Hindu Pantheon. New Delhi: Cosmo Publications, 2000.
Footnotes
1. ^ It is worthy of note that when the Vedic triad of Soma, Agni and Vayu was still recognized, attempts are made to identify Shiva with Agni,- in one passage in the Mahabharata it is stated that the Brahmins said that Agni was Shiva. (this should be a footnote). Although such attempts at an identification of the two gods remained isolated, they would at least seem to point to the fact that, in adapting their speculations to the actual state of popular worship, the Brahmans kept the older triad distinctly in view, and by means of it endeavoured to bring their new structure into harmony with the ancient Vedic belief.
2. ^ It should be noted that Vishnu's place in Vedic mythology is by no means one of such prominence as would entitle him to that degree of exaltation implied in his character as one of the three hypostases of the divinity. This belief is not universally held as there are several Vedic verses that utter the oppositive view, i.e., Vishnu's supremacy as a personal supreme God. Moreover, although in his general nature, as a benevolent, genial being, the Vedic god corresponds on the whole to the later Vishnu, the preserver of the world, the latter exhibits many important features for which we look in vain in his prototype, and which most likely resulted from sectarian worship or from an amalgamation with local deities.
See also
External links
- Discussions on Dharma - includes a discussion of the nature of God in Hinduism
- Practices in Hindu temples in US, and the problems of having both Vishnu/Shiva temples, which portrays to outsiders inaccurate perceptions about polytheism when, in fact, what is practiced is Monism.
- Hindu Trinity
- Saivite guru Bodhinatha, states that Vishnu and Siva are different aspects of the one and same God.
- Brahma - the Creator Amongst the Hindu Trinity by Madhuri Guin (the contents of this link cannot be viewed in India)
- Contemplation of Brahma - The creative power of the Infinite
- Lord Brahma - The first member of the Hindu Trinity
- Brahma - the Creator Amongst the Hindu Trinity
- Weekly podcast on Vedic Chanting and Vedic Mythology
Other uses
Trimurti can also refer to the trinity of Carnatic music, that is, Tyagaraja, Muttusvami Dikshitar and Syama Sastry.
| Hinduism | Hindu mythology | Indian epic poetry | 
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|---|---|
| Female Deities: Devi | Saraswati | Lakshmi | Sati | Parvati | Durga | Shakti | Kali | Sita | Radha | Mahavidya | more... | |
| Male Deities: Deva | Brahma | Vishnu | Shiva | Rama | Krishna | Ganesha | Murugan | Hanuman | Indra | Surya | more... | |
| Texts: Vedas | Upanishads | Puranas | Ramayana | Mahabharata | Bhagavad Gita | |
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