Product Code Database
Vishnu (; , , ), also known as Narayana and Hari, is one of the Hindu deities of Hinduism. He is the supreme being within Vaishnavism, one of the major traditions within contemporary Hinduism, and the god of preservation (sattva).
Vishnu is known as The Preserver within the Trimurti, the triple deity of Para Brahman that includes Brahma and Shiva.Gavin Flood, An Introduction to Hinduism () (1996), p. 17. In Vaishnavism, Vishnu is the supreme Lord who creates, protects, and transforms the Hindu cosmology. Tridevi is stated to be the energy and creative power (Shakti) of each, with Lakshmi being the equal complementary partner of Vishnu. He is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism.
According to Vaishnavism, the supreme being is with qualities (Saguna Brahman), and has definite form, but is limitless, transcendent and unchanging absolute Brahman, and the primal Atman (Self) of the universe. There are both benevolent and fearsome depictions of Vishnu. In benevolent aspects, he is depicted as an omniscient being sleeping on the coils of the serpent Adishesha (who represents time) floating in the primeval ocean of milk called Kshira Sagara with his consort, Lakshmi.
Whenever the world is threatened with evil, chaos, and destructive forces, Vishnu descends in the form of an avatar (incarnation) to restore the Hindu cosmology and protect dharma. The Dashavatara are the ten primary avatars of Vishnu. Out of these ten, Rama and Krishna are the most important.
In the tenth part of the Padma Purana (4–15th century CE), Danta (Son of Bhima and King of Vidarbha) lists 108 names of Vishnu (17.98–102). These include the ten primary avatars (see Dashavarara, below ) and descriptions of the qualities, attributes, or aspects of God.
The Garuda Purana (chapter XV) 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'.
The historic identifiers of his icon include his image holding a conch shell ( shankha named Panchajanya) between the first two fingers of one hand (left back), a war discus (chakram named Sudarshana) in another (right back). The conch shell is spiral and symbolizes all of interconnected spiraling cyclic existence, while the discus symbolizes him as that which restores dharma with war if necessary when cosmic equilibrium is overwhelmed by evil. One of his arms sometimes carries a club or mace ( gada named Kaumodaki) which symbolizes authority and power of knowledge. In the fourth arm, he holds a lotus flower ( padma) which symbolizes purity and transcendence.
The items he holds in various hands vary, giving rise to twenty four combinations of iconography, each combination representing a special form of Vishnu. Each of these special forms is given a special name in texts such as the Agni Purana and the Padma Purana. These texts, however, are inconsistent.P.B.B. Bidyabinod, "Varieties of the Vishnu Image", Memoirs of Archaeological Survey of India, No. 2, Calcutta, pp. 23–33 Rarely, Vishnu is depicted bearing the bow Sharanga or the sword Nandaka. He is depicted with the Kaustubha gem in a necklace and wearing Vaijayanti, a garland of forest flowers. The shrivatsa mark is depicted on his chest in the form of a curl of hair. He generally wears yellow garments. He wears a crown called the Kiritamukuta.
Vishnu iconography shows him either in standing pose, seated in a yoga pose, or reclining. A traditional depiction of Vishnu is as Narayana, showing him reclining on the coils of the serpent Shesha floating over the divine ocean Kshira Sagara, accompanied by his consort Lakshmi, as he "dreams the universe into reality." His abode is described as Vaikuntha and his mount ( vahana) is the bird king Garuda.
Vishnu was associated with the sun because he used to be "a minor solar deity but rose in importance in the following centuries."
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 One person the Supreme Being.
Vedas literature, in particular the Puranas (ancient; similar to encyclopedia) and Itihasa (chronicle, history, legend), narrate numerous 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 and gods, such as Vishnu.
| Agni Purana | 12Rama and his brothers are considered as one unit. Volume 3, Chapter 276 also lists the same incarnations. Samba, Pradyumna, and Aniruddha have not been counted; a list of the Dashavatara is provided in chapter 49. | Matsya (2), Kurma (3), Dhanvantari (3.11), Mohini (3.12), Varaha (4), Narasimha (4.3–4), Vamana (4.5–11), Parashurama (4.12–20), Rama (5–11; one of the 'four forms' of Vishnu, including his brothers Bharata, Lakshmana and Shatrughna), Krishna (12), Sugata (16), Kalki (16) |
| 10 | Matsya, Kurma, Varaha, Narasimha, Vamana, Parasurama, Rama, Buddha, and Kalki (Chapter 49) | |
| Bhagavata Purana | 22Others such as Hamsa, Ajita, Samba, Pradyumna, and Aniruddha are mentioned elsewhere but have not been counted. For a complete list, see Bhagavata Purana | Four Kumaras, Varaha, Narada, Nara-Narayana, Kapila, Dattatreya, Yajna, Rishabhanatha, Prithu, Matsya, Kurma, Dhanvantari, Mohini, Nrsimha, Vamana, Parashurama, , Rama, Balarama and Krishna, Buddha, and Kalki (Canto 1, Chapter 3). |
| 20 | 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 Purana | 15 | Matsya, Kurma, Varaha, Narasimha, Vamana, Hayagriva, Buddha, Rama, Kalki, Shesha, Acyuta, Jamadagnya (Parashurama), Varuna, Indra, and Yama (Volume 4: 52.68–73) |
| Garuda Purana | 20Kumara is more likely to be the Four Kumaras (one unit) than – as the translator believes – Kartikeya, one of Shiva sons and the Hindu god of war | Kumara, Varaha, Narada, Nara-Narayana, Kapila, Dattatreya (Dattatreya), Yajna, Urukrama, Prthu, Matsya, Kurma, Dhanavantari, Mohini, Narasimha, Vamana, Parasurama, Vyasadeva, Balarama, Krishna, and Kalki (Volume 1: Chapter 1) |
| 10 | Matsya, Kurma, Varaha, Nrsimha, Vamana, Parasurama, Rama, Krishna, Buddha, and Kalki (Volume 1, Chapter 86, Verses 10–11) | |
| 10 | Matsya, Kurma, Varaha, Nrsimha, Rama, Parasurama, Krishna, Balarama, Buddha, and Kalki (Volume 3, Chapter 30, Verse 37) | |
| Linga Purana | 10These avatars are stated to incarnate 'for the good of the world' in every cycle of ; It is also stated that there are other avatars due to the curse of Bhrigu | Matsya, Kurma, Varaha, Nrsimha, Vamana, Rama, Parasurama, Krishna, Buddha, and Kalki (Part 2, Chapter 48, Verses 31–32) |
| Matsya Purana | 10Narada, Samba, Pradyumna, and Aniruddha, etc., have not been counted | 3 celestial incarnations of Dharma, Nrishimha, and Vamana; and 7 human incarnations of Dattatreya, Mandhatri, Parasurama, Rama, Vedavyasa (Vyasa), Buddha, and Kalki (Volume 1: Chapter XLVII / 47) |
| Naradiya Purana | 10 | Matsya, Kurma, Varaha, Narasimha, Trivikrama (Vamana), Parasurama, Sri-Rama, Krisna, Buddha, Kalki (Part 4, Chapter 119, Verses 14–19), and Kapila (2025). 9788121511940, Munshiram Manoharlal. ISBN 9788121511940 |
| Padma Purana | 10 | Part 7: Yama (66.44–54) and Brahma (71.23–29) name 'Matsya, Kurma, and Varaha. Narasimha and Vamana, (Parasu-)rama, Rama, Krsna, Buddha, and Kalki'; Part 9: this list is repeated by Shiva (229.40–44); Kapila |
| Shiva Purana | 10 | Matsya, Kurma, Varaha, Nrsimha, Vamana, 'Rama trio' Rama,, Krishna, Kalki (Part 4: Vayaviya Samhita: Chapter 30, Verses 56–58 and Chapter 31, verses 134–136) |
| Skanda Purana | 14 | 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 | 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 |
| Varaha Purana | 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) |
Apparent disagreements concerning the placement of either the Sugata 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 Vedas literature (but not from the Garuda Purana Saroddhara) .
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. In these hymns, the Vedic scriptures assert that Vishnu resides in that highest home where departed Atman (Self) reside, an assertion that may have been the reason for his increasing emphasis and popularity in Hindu soteriology.Arthur Anthony Macdonell (1898). 9788120811133, Motilal Banarsidass (1996 Reprint). . ISBN 9788120811133 He is also described in the Vedic literature as the one who supports heaven and earth.
In the Vedic hymns, Vishnu is invoked alongside other deities, especially Indra, whom he helps kill the symbol of evil named Vritra. 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.Arthur Anthony Macdonell (1898). 9788120811133, Motilal Banarsidass (1996 Reprint). . ISBN 9788120811133
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. In other hymns of the Rigveda, Vishnu is a close friend of Indra.Nilakanta Sastri, K.A. (1980). Advanced History of India, Allied Publishers, New Delhi. 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.
In the Yajurveda, Taittiriya Aranyaka (10.13.1), "Narayana sukta", Narayana is mentioned as the supreme being. The first verse of "Narayana Suktam" mentions the words paramam padam, which literally mean 'highest post' and may be understood as the 'supreme abode for all Selfs'. This is also known as Param Dhama, Paramapadam, or Vaikuntha. Rigveda 1.22.20 also mentions the same paramam padam.
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.Arthur Anthony Macdonell (1898). 9788120811133, Motilal Banarsidass (1996 Reprint). . ISBN 9788120811133
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. 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).
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. 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."Müller, Max. History of Ancient Sanskrit Literature. London: Spottiswoode and Co. p. 533
These Upanishads highlight Vishnu, Narayana, Rama or one of his as the supreme metaphysical reality called Brahman in Hinduism. They discuss a diverse range of topics, from ethics to the methods of worship.
One version of the cosmology, for example, states that Vishnu's eye is at the Southern Celestial Pole from where he watches the cosmos. 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.
The Vishnu Purana also discusses the Hindu concept of supreme reality called Brahman in the context of the ; a discussion that the theistic Vedanta scholar Ramanuja interprets to be about the equivalence of the Brahman with Vishnu, a foundational theology in the Sri Vaishnavism tradition.Sucharita Adluri (2015), Textual Authority in Classical Indian Thought: Ramanuja and the Visnu Purana, Routledge, , pp. 1–11, 18–26
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. Like other Puranas, it discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture. As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil (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.Ravi Gupta and Kenneth Valpey (2013), The Bhagavata Purana, Columbia University Press, , pp. 3–19 The Bhagavata Purana is a revered text in Vaishnavism.Constance Jones and James Ryan (2007), Encyclopedia of Hinduism, Infobase, , p. 474 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.Graham Schweig (2007), Encyclopedia of Love in World Religions (Editor: Yudit Kornberg Greenberg), Volume 1, , pp. 247–249
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. 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.
Krishna as Vishnu avatar is the primary subject of two post-Sangam Tamil epics Silappadikaram and Manimekalai, each of which was probably composed about the 5th century CE. These Tamil epics share many aspects of the story found in other parts of India, such as those related to baby Krishna such as stealing butter, and teenage Krishna such as teasing girls who went to bathe in a river by hiding their clothes.
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. Afterwards, he will "exhale again and re-create the world."
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, and is associated with Brahman. 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.
The Bhagavata Purana, in many passages, parallels the ideas of Nirguna Brahman and non-duality of Adi Shankara. For example:
Scholars describe the Vaishnava theology as built on the foundation of non-dualism speculations in Upanishads, and term it as "Advaitic Theism." The Bhagavata Purana suggests that Vishnu and the Self (Atman) in all beings is one. 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. 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.Edwin Bryant (2004), Krishna: The Beautiful Legend of God: Srimad Bhagavata Purana Book X, Penguin, , pp. 43–48
In the Bhakti tradition of Vaishnavism, Vishnu is attributed with numerous qualities such as omniscience, energy, strength, lordship, vigour, and splendour. 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". 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).Stafford Betty (2010), Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa, Asian Philosophy: An International Journal of the Philosophical Traditions of the East, Volume 20, Issue 2, pp. 215–224
The Chaubis Avtar lists the 24 avatars of Vishnu, including Krishna, Rama, and Buddha. Similarly, the Dasam Granth includes Vishnu mythology that mirrors that found in the Vaishnavism tradition. The latter is of particular importance to , including , Nirmalas, , Sahajdhari, and Keshdhari/Khalsa sects of Sikhism; however, the Khalsa Sikhs disagree with the Sanatan Sikhs. Sanatan Singh Sabha , Overview of World Religions, Division of Religion and Philosophy, University of Cumbria According to Sanatan Sikh writers, the Gurus of Sikhism were avatars of Vishnu, because the Gurus brought light in the age of darkness and saved people in a time of evil Mughal Empire persecution.
Vishnu is also known as Upulvan or Upalavarṇā, meaning 'Blue Lotus coloured'. Some postulate that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Utpalavarṇā was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to the chronicles of Mahāvaṃsa, Cūḷavaṃsa, and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra (Indra), who delegated this task of custodianship to Vishnu. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu Kovils or Devalayas, all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu.
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 Lankatilaka and Gadaladeniya Buddhist temples. He states that the medieval Sinhala tradition encouraged Visnu worship (puja) as a part of Theravada Buddhism just like Hindu tradition incorporated the Buddha as an avatar of Vishnu, but contemporary Theravada monks are attempting to purge the Vishnu worship practice from Buddhist temples. According to Holt, the veneration of Vishnu in Sri Lanka is evidence of a remarkable ability over many centuries, to reiterate and reinvent culture as other ethnicities have been absorbed into their own. Though the Vishnu cult in Ceylon was formally endorsed by Kandyan kings in the early 1700s, Holt states that Vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa.
Vishnu iconography such as statues and etchings have been found in archaeological sites of Southeast Asia, now predominantly of the Theravada Buddhist tradition. In Thailand, for example, statues of four-armed Vishnu have been found in provinces near Malaysia and dated to be from the 4th to 9th-century, and this mirror those found in ancient India. Similarly, Vishnu statues have been discovered from the 6th to 8th century eastern Prachinburi Province and central Phetchabun Province of Thailand and southern Đồng Tháp Province and An Giang Province of Vietnam. Krishna statues dated to the early 7th century to 9th century have been discovered in Takéo Province and other provinces of Cambodia.
Another Mahayana sutras, the Kāraṇḍavyūhasūtra, names Vishnu (along with Shiva, Brahma and Saraswati), as emanations of Avalokiteśvara, now seen as a transcendent deity out of which the entire world emanates.Studholme, Alexander (2002). The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra. State University of New York Press. p. 39-40. The Karandavyuha states that Narayana was emanated from Avalokiteshvara's heart (hṛdayānnārāyaṇaḥ), as a skillful means (upaya) for the benefit of all beings. In a similar manner, Harihara is called a bodhisattva in the popular Nīlakaṇṭha Dhāraṇī, which states: "O Effulgence, World-Transcendent, come, oh Hari, the great bodhisattva."Chandra, Lokesh (1988). The Thousand-armed Avalokiteśvara, pp. 130–133. New Delhi: Abhinav Publications, Indira Gandhi National Centre for the Arts. .
Furthermore, the Ratnamalastotra states:
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.Bhattacharyya, B. (1924). The Indian Buddhist Iconography Mainly Based on The Sādhanamālā and Other Cognate Tāntric Texts of Rituals. H. Milford, Oxford University Press. This form includes Avalokiteśvara riding on Vishnu who in turn rides on Garuda, who also rides a lion. This form of Lokeśvara might be Nepalese in origin and its source myth might be found in the Buddhist Swayambhu Purana.Sakya, M. B. (1994). The Iconography of Nepalese Buddhism , p. 111.
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. 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. In some iconography, the symbolism of Surya, Vishnu and Buddha are fused.
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., Alternate site: Archive
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 mace, a lotus flower, a trumpet and a chakra. He can also do tiwikrama, become an infinitely large giant.
According to Javanese mythology, Wisnu first came down to the world and became a king with the title Srimaharaja Suman. The country is called Medang Kingdom, located in the present-day Central Java region. Then changed its name to Sri Maharaja Matsyapati. In addition, according to the Javanese wayang puppet version, Batara Wisnu also incarnates
Srimaharaja Kanwa, Resi Wisnungkara, Prabu Arjunasasrabahu, Sri Ramawijaya, Sri Batara Kresna, Prabu Airlangga, Prabu Jayabaya, Prabu Anglingdarma.
In Javanese mythology, Wisnu also incarnated as a matsya (fish) to kill the giant Hargragiwa who stole the Veda. Become Narasingha (human with a tiger head) to destroy King Hiranyakashipu. He once intended to become a Wimana (dwarf) to defeat Ditya Bali. Batara Wisnu also incarnated in Ramaparasu to destroy gandarwa. Incarnated as Arjunasasra or Arjunawijaya to defeat King Rahwana. The last one was for King Krishna to become the great Pandavas parampara or advisor to get rid of greed and evil committed by the Kauravas.
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.
Archaeological evidence suggest that Vishnu temples and iconography probably were already in existence by the 1st century BCE. 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.a ;
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.
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.Swarna Wickremeratne (2025). 9780791468814, State University of New York Press. . ISBN 9780791468814
Swarna Wickremeratne (2025). 9780791468814, State University of New York Press. . ISBN 9780791468814
Mahayana Buddhism
In Mahayana Buddhism sources, Vishnu (along with other deities) was adopted into the vast pantheon of Buddhist deities. These deities are often associated with the multiform Avalokiteśvara. Mahayana Buddhism holds that Avalokiteśvara is able to manifest in different forms according to the needs of different beings (a doctrine called "skillful means" – upaya). The Lotus Sūtra states that Avalokiteśvara can take many different forms, including Ishvara and Shiva – to teach the Dharma to various classes of beings.Chandra, Lokesh (1988). The Thousand-armed Avalokiteśvara. New Delhi: Abhinav Publications, p, 15. Indira Gandhi National Centre for the Arts. ISBN 81-7017-247-0.
In order to teach the Vaishnavism 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.
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 Vishvarupa. (2025). 9789004184916, Brill. ISBN 9789004184916
In science
4034 Vishnu is an asteroid discovered by Eleanor F. Helin. Vishnu rocks are a type of volcanic Sedimentary rock found in the Grand Canyon, Arizona, USA. Consequently, mass formations are known as Vishnu's temples.
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.
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.Alexander Lubotsky (1996), The Iconography of the Viṣṇu Temple at Deogarh and the Viṣṇudharmottarapurāṇa , Ars Orientalis, Vol. 26 (1996), p. 65 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.Alexander Lubotsky (1996), The Iconography of the Viṣṇu Temple at Deogarh and the Viṣṇudharmottarapurāṇa , Ars Orientalis, Vol. 26 (1996), pp. 66–80
b
List of temples
Gallery
Works cited
External links
|
|
