Vishnu

From Wikipedia, the free encyclopedia

Jump to navigationJump to search
For other uses, see Vishnu (disambiguation).

Vishnu

God of Preservation, Reality, Karma restoration and Moksha;

The Protector of Good; Para Brahman, Supreme Being
(Vaishnavism)[1][2]

Member of Trimurti

A painting of Vishnu

Other names Narayana, Hari, Keshava, Achyuta, Madhava, Govi

nda, Janardana
 Sanskrit translit Viṣṇu

eration

Devanagari विष्णु

Affiliation Parabrahman (Vaishnavism), Trimurti, Bhagavan, I

shvara, Dashavatara

Abode Vaikuntha, Kshira Sagara

Mantra Om Namo Narayanaya, Om Namo Bhagavate

Vasudevaya

Weapon Discus (Sudarshana

Chakra), Mace (Kaumodaki), Conch (Panchajanya),
[3]

Symbols Shaligram, Dvaravati sila, Lotus

Mount Garuda,[3] Shesha

Festivals Holi, Ram Navami, Krishna Janmashtami,

Narasimha Jayanti, Diwali, Onam, Vivaha

Panchami, Vijayadashami, Anant
Chaturdashi, Devshayani Ekadashi, Prabodhini

Ekadashi and other ekadashis, Kartik

Purnima, Tulsi Vivah[4]

Personal information

Siblings Parvati

Consort Lakshmi

Vishnu (/ˈvɪʃnʊ/; [ʋɪʂɳʊ]; Sanskrit: विष्णु, IAST/ISO: Viṣṇu, lit. 'the pervader'), also

known as Narayana and Hari, is one of the principal deities of Hinduism. He is the
supreme being within Vaishnavism, one of the major traditions within
contemporary Hinduism.[5][6]
Vishnu is known as "The Preserver" within the Trimurti, the triple deity of supreme
divinity that includes Brahma and Shiva.[7][8] In Vaishnavism tradition, Vishnu is
 the supreme being who creates, protects and transforms the universe. In
the Shaktism tradition, the Goddess, or Devi, is described as one of the supreme, yet
Vishnu is revered along with Shiva and Brahma. A goddess is stated to be the
energy and creative power (Shakti) of each, with Lakshmi the equal complementary
partner of Vishnu.[9] He is one of the five equivalent deities in Panchayatana puja of
the Smarta tradition of Hinduism.[8]
According to the Vaishnavism sect, the highest form of Ishvar is with qualities
(Saguna), and have certain form but is limitless, transcendent and unchanging
absolute Brahman, and the primal Atman (soul, self) of the universe.[10] There are
many both benevolent and fearsome depictions of Vishnu. In benevolent aspects, he
is depicted as an omniscient sleeping on the coils of the serpent Adishesha (who
represents time) floating in the primeval ocean of milk called Kshira Sagara with
consort Lakshmi.[11]
Whenever the world is threatened with evil, chaos, and destructive forces, Vishnu
descends in the form of an avatar (incarnation) to restore the cosmic order and
protect Dharma. Dashavatara are the ten primary avatars (incarnations) of Vishnu.
Out of the ten, Rama and Krishna avatars are most important.[12]

Contents

 1Nomenclature
 2Iconography
 3The Trimurti
 4Avatars
o 4.1The Mahabharata
o 4.2The Puranas
o 4.3Dashavatara
o 4.4Matrikas
o 4.5Thirumal
 5Literature
o 5.1Vedas
 5.1.1Trivikrama: The Three Steps of Vishnu
o 5.2Brahmanas
o 5.3Upanishads
o 5.4Puranas
 5.4.1Vishnu Purana
 5.4.2Bhagavata Purana
 5.4.3Other Puranas
o 5.5Agama
o 5.6Sangam and Post-Sangam literature
o 5.7Bhakti Movement
 6Vaishnava theology
 7Relations with deities
o 7.1Lakshmi
o 7.2Garuda
o 7.3Vishvaksena
o 7.4Harihara and Harirudra
 8Beyond Hinduism
o 8.1Sikhism
 o 8.2Buddhism
o 8.3In science
 9Temples
 10Outside Indian subcontinent
o 10.1Indonesia
 11Gallery
 12See also
 13References
o 13.1Bibliography
 14External links

Nomenclature
Vishnu (or Viṣṇu, Sanskrit: विष्णु) means 'all pervasive'[13] and, according
to Medhātith (c. 1000 CE), 'one who is everything and inside everything'.
[14]
 Vedanga scholar Yaska (4th century BCE) in the Nirukta defines Vishnu as viṣṇur
viṣvater vā vyaśnoter vā ('one who enters everywhere'); also adding atha yad viṣito
bhavati tad viṣnurbhavati ('that which is free from fetters and bondage is Vishnu'). [15]
In the tenth part of the Padma Purana (4-15th century CE), Danta (Son of Bhīma and
King of Vidarbha) lists 108 names of Vishnu (17.98–102). [16] These include the ten
primary avatars (see Dashavarara, below) and descriptions of the qualities,
attributes, or aspects of God.
The Garuda Purana (chapter XV)[17] and the "Anushasana Parva" of
the Mahabharata both list over 1000 names for Vishnu, each name describing a
quality, attribute, or aspect of God. Known as the Vishnu Sahasranama, Vishnu here
is defined as 'the omnipresent'.
Other notable names in this list include Hari ('remover of sins'), Kala ('time'),
Vāsudeva, Atman ('the soul'), Purusa ('the divine being'), and Prakrti ('the divine
nature'), Lakshmikanta, Jagannatha, Janardana, Govinda, Hrishikesha,
Padmanabha, Mukunda.

Iconography

A statue of Vishnu.
Vishnu iconography shows him with dark blue, blue-gray or black coloured skin, and
as a well dressed jewelled man. He is typically shown with four arms, but two armed
representations are also found in Hindu texts on artworks. [18][19]
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 chakra – war discus 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.[18] One of his arms sometimes carries
a gada (club, mace named Kaumodaki) which symbolizes authority and power of
knowledge.[18] In the fourth arm, he holds a lotus flower (padma) which symbolizes
purity and transcendence.[18][19][20] The items he holds in various hands varies, 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 Padma Purana. These texts, however, are
inconsistent.[21] 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.
Vishnu iconography show him either in standing pose, seated in a yoga pose, or
reclining.[19] A traditional depiction of Vishnu is that of Him reclining on the coils of the
serpent Shesha, accompanied by his consort Lakshmi, as he "dreams the universe
into reality."[22]

The Trimurti
Main article: Trimurti

The Trimurti at Ellora.

Particularly in Vaishnavism, the so-called Trimurti (also known as the Hindu

Triad or Great Trinity)[23][24] represents the three fundamental forces (guṇas) through
which the universe is created, maintained, and destroyed in cyclic succession. Each
of these forces is represented by a Hindu deity: [25][26]

 Brahma: represents Rajas (passion, creation)
 Vishnu: represents Sattva (goodness, preservation)
 Shiva: represents Tamas (darkness, destruction)
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.[27]
Avatars
Main articles: Avatar and Dashavatara
Vishnu and his avatars (Vaikuntha Chaturmurti): Vishnu himself or Krishna in human form, Narasimha as a
lion, Varaha as a boar. Art of Mathura, mid-5th century CE. Boston Museum.[28]

The concept of the avatar (or incarnation) within Hinduism is most often associated
with Vishnu, the preserver or sustainer aspect of God within the Hindu Trimurti. The
avatars of Vishnu descend to empower the good and to destroy evil, thereby
restoring Dharma and relieving the burden of the Earth. An oft-quoted passage from
the Bhagavad Gita describes the typical role of an avatar of Vishnu:
Whenever righteousness wanes and unrighteousness increases I send myself forth.
For the protection of the good and for the destruction of evil,
and for the establishment of righteousness,
I come into being age after age.

— Bhagavad Gita 4.7–8
Vedic literature, in particular the Puranas ('ancient'; similar to encyclopedias)
and Itihasa ('chronicle, history, legend'), narrate numerous avatars of Vishnu. The
most well-known of these avatars are Krishna (most notably in the Vishnu
Purana, Bhagavata Purana, and Mahabharata; the latter encompassing
the Bhagavad Gita), and Rama (most notably in the Ramayana). Krishna in
particular is venerated in Vaishnavism as the ultimate,
primeval, transcendental source of all existence, including all the
other demigods and gods such as Vishnu.
The Mahabharata
In the Mahabharata, Vishnu (as Narayana) states to Narada that He will appear in
the following ten incarnations:
Appearing in the forms of a swan [Hamsa], a tortoise [Kurma], a fish [Matsya], O
foremost of regenerate ones, I shall then display myself as a boar [Varaha], then as
a Man-lion (Nrisingha), then as a dwarf [Vamana], then as Rama of Bhrigu's race,
then as Rama, the son of Dasaratha, then as Krishna the scion of the Sattwata race,
and lastly as Kalki.

— Book 12, Santi Parva, Chapter CCCXL (340), translated by Kisari Mohan Ganguli,
1883-1896[29]

The Puranas
Specified avatars of Vishnu are listed against some of the Puranas in the table
below. However, this is a complicated process and the lists are unlikely to be
exhaustive because:

 Not all Puranas provide lists per se (e.g. the Agni Purana dedicates entire
chapters to avatars, and some of these chapters mention other avatars within
them)
 A list may be given in one place but additional avatars may be mentioned
elsewhere (e.g. the Bhagavata Purana lists 22 avatars in Canto 1, but mentions
others elsewhere)
 A personality in one Purana may be considered an avatar in another (e.g.
Narada is not specified as an avatar in the Matsya Purana but is in the
Bhagavata Purana)
 Some avatars consist of two or more people considered as different aspects
of a single incarnation (e.g. Nara-Narayana, Rama and his three brothers)

Avatar Names / Descriptions (with chapters and verses) - Dashavatara lists are in

Purana
s bold

Matsya (2), Kurma (3), Dhanvantari (3.11), Mohini (3.12), Varaha (4), Narasimh
a (4.3-4), Vamana (4.5-11), Parasurama (4.12-20), Rama (5-11; one of the 'four
12[a] forms' of Vishnu, including his
brothers Bharata, Laksmana and Satrughna), Krishna (12), Buddha (16), Kalki (1
Agni[30] 6)

Matsya, Kurma, Varaha, Narasimha, Vamana, Parasurama, Rama, Buddha, and

10[a]
Kalki (Chapter 49)

Kumaras, Varaha, Narada, Nara-
Narayana, Kapila, Dattatreya, Yajna, Rsabha, Prthu, Matsya, Kurma,
22[b][31]
Dhanvantari, Mohini, Nrsimha, Vamana, Parashurama, Vyasadeva,
Rama, Balarama and Krishna, Buddha, and Kalki (Canto 1, Chapter 3).
Bhagavata
Varaha, Suyajna (Hari), Kapila, Dattātreya, Four Kumaras, Nara-Narayana,
Prthu, Rsabha, Hayagriva, Matsya, Kurma, Nṛsiṁha, Vamana, Manu,
20[b][32]
Dhanvantari, Parashurama, Rama, Krishna, Buddha, and Kalki (Canto 2, Chapter
7)

Matsya, Kurma, Varaha, Narasimha, Vamana, Hayagriva, Buddha, Rama,

Brahma[33] 15 Kalki, Ananta, Acyuta, Jamadagnya (Parashurama), Varuna, Indra,
and Yama (Volume 4: 52.68-73)

Garuda[34] Kumara, Varaha, Narada, Nara-Narayana, Kapila, Datta (Dattatreya), Yajna,

20[c] Urukrama, Prthu, Matsya, Kurma, Dhanavantari, Mohini, Narasimha, Vamana,
Parasurama, Vyasadeva, Balarama, Krishna, and Kalki (Volume 1: Chapter 1)

Matsya, Kurma, Varaha, Nrsimha, Vamana, Parasurama, Rama, Krishna,

10[c]
Buddha, and Kalki (Volume 1, Chapter 86, Verses 10–11)

10[c][35] Matsya, Kurma, Varaha, Nrsimha, Rama, Parasurama, Krishna, Balarama,

 Buddha, and Kalki (Volume 3, Chapter 30, Verse 37)

Matsya, Kurma, Varaha, Nrsimha, Vamana, Rama, Parasurama, Krishna,

Linga[36] 10[d]
Buddha, and Kalki (Part 2, Chapter 48, Verses 31–32)

3 celestial incarnations of Dharma, Nrishimha, and Vamana; and 7 human

Matsya[37] 10[e] incarnations of Dattatreya, Mandhitri, Parasurama, Rama, Vedavyasa (Vyasa),
Buddha, and Kalki (Volume 1: Chapter XLVII / 47)

Matsya, Kurma, Varaha, Narasimha, Trivikrama (Vamana), Parasurama, Sri-

Narada[38] 10
Rama, Krisna, Buddha, Kalki (Part 4, Chapter 119, Verses 14–19), and Kapila [39]

Part 7: Yama (66.44-54) and Brahma (71.23-29) name 'Matsya, Kurma, and

Padma[40][41] 10 Varaha. Narasimha and Vamana, (Parasu-)rama, Rama, Krsna, Buddha, and
Kalki'; Part 9: this list is repeated by Shiva (229.40-44); Kapila[39]

Matsya, Kurma, Varaha, Nrsimha, Vamana, 'Rama trio' [Rama, Parasurama,

Shiva[42] 10 Balarama], Krishna, Kalki (Part 4: Vayaviya Samhita: Chapter 30, Verses 56-58
and Chapter 31, verses 134–136)

Varaha, Matsya, Kurma, Nrsimha, Vamana, Kapila, Datta, Rsabha, Bhargava

14[43] Rama (Parashurama), Dasarathi Rama, Krsna, Krsna Dvaipayana (Vyasa),
Buddha, and Kalki (Part 7: Vasudeva-Mamatmya: Chapter 18)
Skanda
Matsya, Kurma, Varaha, Narasimha, Trivikrama (Vamana), Parasurama, Sri-
10[44] Rama, Krisna, Buddha, and Kalki (Part 15: Reva Khanda: Chapter 151, Verses
1–7)

Matsya, Kurma, Varaha, Nrsimha, Vamana, Parasurama, Rama, Krishna,

Varaha[45] 10 Buddha, and Kalki (Chapter 4, Verses 2–3; Chapter 48, Verses 17–22; and
[46]

Chapter 211, Verse 69)

1. ^ Jump up to:a b Rama 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.
2. ^ Jump up to:a b Others such as Hamsa, Ajita, Samba, Pradyumna, and Aniruddha are mentioned
elsewhere but have not been counted. For a complete list, see Bhagavata Purana
3. ^ Jump up to:a b c Kumara is more likely to be the Four Kumaras (one unit) than - as the translator
believes - Karttikeya, one of Shiva's sons and the Hindu god of war
4. ^ These avatars are stated to incarnate 'for the good of the world' in every cycle of yugas; It is
also stated that there are other avatars due to the curse of Bhrgu
5. ^ Narada, Samba, Pradyumna, and Aniruddha, etc., have not been counted
Dashavatara

Hindu god Vishnu (centre) surrounded by his avatars namely (counter-clockwise, from left-
top) Matsya; Kurma; Varaha; Narasimha; Vamana; Parashurama; Rama; Krishna; Buddha and Kalki, Raja
Ravi Varma oleograph

Main article: Dashavatara
The Dashavatara is a list of the so-called Vibhavas, or '10 [primary] Avatars' of
Vishnu. The Agni Purana, Varaha Purana, Padma Purana, Linga Purana, Narada
Purana, Garuda Purana, and Skanda Purana all provide matching lists. The
same Vibhavas are also found in the Garuda Purana Saroddhara, a commentary or
‘extracted essence’ written by Navanidhirama about the Garuda Purana (i.e. not
the Purana itself, with which it seems to be confused):
The Fish, the Tortoise, the Boar, the Man-Lion,
the Dwarf, Parasurama, Rama, Krisna, Buddha, and also Kalki: These ten names
should always be meditated upon by the wise. Those who recite them near the
diseased are called relatives.

— Navanidhirama, Garuda Purana Saroddhara, Chapter VIII, Verses 10-11,

translated by E. Wood and S.V. Subrahmanyam[47][48]
Apparent disagreements concerning the placement of either
the Buddha or Balarama in the Dashavarara seems to occur from
the Dashavarara list in the Shiva Purana (the only other list with ten avatars including
Balarama in the Garuda Purana substitutes Vamana, not Buddha). Regardless, both
versions of the Dashavarara have a scriptural basis in the canon of
authentic Vedic literature (but not from the Garuda Purana Saroddhara).
Matrikas
Main article: Matrikas
Matrikas ('Mother Goddesses') are the feminine, personified powers of
different Devas (and avatars of Vishnu). For example, the female form (or Shakti) of
Vishnu is Vaishnavi, of the man-lion avatar Narasimha it is Narasimhi, of the tortoise
avatar Kurma it is Kumari, and of the boar avatar Varaha it is Varahi. There is no
scriptural evidence that any of Matrikas are counted as de facto avatars of Vishnu or
any other Deva.
Thirumal
Main article: Thirumal
Thirumal (Tamil: திருமால்)—also known as Perumal or Perumaal (Tamil: பெருமாள்),
or Maayon (as described in the Tamil scriptures)—was appropriated as
manifestation of Vishnu in later Hinduism is a popular Hindu deity
among Tamilans in Tamil Nadu as well among the Tamil diaspora.[49][50]

Literature
Vishnu icons across cultures

180 BCE Indo-Greek coin
of Agathocles.

Vishnu Nicolo Seal, 4th–

6th century CE, Gandhara.

India

13th
century Cambodian Vishnu.

Myanmar Indonesia

The iconography of Hindu god Vishnu has been widespread in history.

Vedas
Vishnu is a Rigvedic deity, but not a prominent one when compared to Indra, Agni
and others.[51] Just 5 out of 1028 hymns of the Rigveda are dedicated to Vishnu,
although He is mentioned in other hymns.[14] Vishnu is mentioned in
the Brahmana layer of text in the Vedas, thereafter his profile rises and over the
history of Indian mythology, states Jan Gonda, Vishnu becomes a divinity of the
highest rank, one equivalent to the Supreme Being. [51][52]
Though a minor mention and with overlapping attributes in the Vedas, he has
important characteristics in various hymns of Rig Veda, such as 1.154.5, 1.56.3 and
10.15.3.[51] In these hymns, the Vedic mythology asserts that Vishnu resides in that
highest home where departed Atman (souls) reside, an assertion that may have
been the reason for his increasing emphasis and popularity in Hindu soteriology.[51]
[53]
 He is also described in the Vedic literature as the one who supports heaven and
earth.[14]

तदस्य प्रियमभि पाथो अश्यां नरो यत्र देवयवो मदन्ति । 5. Might I reach that dear cattle-pen of his, where men
उरुक्रमस्य स हि बन्धुरित्था विष्णोः पदे परमे मध्व उत्सः ॥ seeking the gods find elation, for exactly that is the bond
५॥ ऋग्वेद १-१५४-५ to the wide-striding one: the wellspring of honey in the
highest step of Viṣṇu.
—RV. 1.154.5[54] —translated by Stephanie Jamison, 2020[55]

आहं पितॄन्सुविदत्राँ अवित्सि नपातं च विक्रमणं च 3. I have found here the forefathers good to find and the
विष्णोः । grandson and the wide stride of Viṣṇu.
बर्हिषदो ये स्वधया सुतस्य भजन्त पित्वस्त Those who, sitting on the ritual grass, share in the pressed
इहागमिष्ठाः ॥३॥ ऋग्वेद १०-१५-३ soma and the food at (the cry of) “svadhā,” they are the most
welcome arrivals here.
—RV 10.15.13[54] —translated by Stephanie Jamison, 2020[55]

In the Vedic hymns, Vishnu is invoked alongside other deities, especially Indra,
whom he helps in killing the symbol of evil named Vritra.[14][56] His distinguishing
characteristic in 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 different hymns, they
too "bring men together" and cause all living beings to rise up and impel them to go
about their daily activities.[57]
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. [57] In other
hymns of the Rigveda, Vishnu is a close friend of Indra. [58] 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.[14]
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 souls'. This is also known as Param
Dhama, Paramapadam, or Vaikuntha. Rigveda 1.22.20 also mentions the
same paramam padam.[59]
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.[56]
Trivikrama: The Three Steps of Vishnu
The Three Strides of Vishnu

The depiction of the "three strides of Vishnu" is common in Hindu art, wherein his leg is shown raised like a
gymnast, symbolizing a huge step. Left: Trivikrama in the Art of Mathura, Gupta period. Center: at a temple
in Bhaktapur, Nepal; Right: at 6th-century Badami cave temples, India.

Several hymns of the Rigveda repeat the mighty deed of Vishnu called
the Trivikrama, which is one of the lasting mythologies in Hinduism since the Vedic
times.[60] It is an inspiration for ancient artwork in numerous Hindu temples such as at
the Ellora Caves, which depict the Trivikrama legend through the Vamana avatar of
Vishnu.[61][62] Trivikrama refers to the celebrated three steps or "three strides" of
Vishnu. Starting as a small insignificant looking being, Vishnu undertakes a
herculean task of establishing his reach and form, then with his first step covers the
earth, with second the ether, and the third entire heaven. [60][63]
विष्णोर्नु कं वीर्याणि प्र वोचं यः पार्थिवानि विममे रजांसि ।
यो अस्कभायदुत्तरं सधस्थं विचक्रमाणस्त्रेधोरुगायः ॥१॥…
viṣṇōrnu kaṃ vīryāṇi pra vōcaṃ yaḥ pārthivāni vimamē rajāṃsi |
yō askabhāyaduttaraṃ sadhasthaṃ vicakramāṇastrēdhōrugāyaḥ ||1||

I will now proclaim the heroic deeds of Visnu, who has measured out the terrestrial
regions,
who established the upper abode having, wide-paced, strode out triply…

— Rigveda 1.154.1, Translated by Jan Gonda[64]

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. [60] 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).[60]
Brahmanas
To what is One
Seven germs unripened yet are heaven's prolific seed:
their functions they maintain by Vishnu's ordinance.
Endued with wisdom through intelligence and thought,
they compass us about present on every side.

What thing I truly am I know not clearly:

mysterious, fettered in my mind I wonder.
When the first-born of holy Law approached me,
then of this speech, I first obtain a portion.
(...)

They call him Indra, Mitra, Varuna, Agni,

and he is heavenly-winged Garutman.
To what is One, sages give many a title.
— Rigveda 1.164.36-37, 46[65][66]

The Shatapatha Brahmana contains ideas which Vaishnavism tradition of Hinduism

has long mapped to a pantheistic vision of Vishnu as supreme, he as the essence in
every being and everything in the empirically perceived universe. In this Brahmana,
states Klaus Klostermaier, Purusha Narayana (Vishnu) asserts, "all the worlds have I
placed within mine own self, and my own self has I placed within all the
worlds."[67] The text equates Vishnu to all knowledge there is (Vedas), calling the
essence of everything as imperishable, all Vedas and principles of universe as
imperishable, and that this imperishable which is Vishnu is the all. [67]
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. [68] 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." [69]
Upanishads
The Vaishnava Upanishads are minor Upanishads of Hinduism, related to Vishnu
theology. There are 14 Vaishnava Upanishads in the Muktika anthology of
108 Upanishads.[70] It is unclear when these texts were composed, and estimates
vary from the 1st-century BCE to 17th-century CE for the texts. [71][72]
These Upanishads highlight Vishnu, Narayana, Rama or one of his avatars as the
supreme metaphysical reality called Brahman in Hinduism.[73][74] They discuss a
diverse range of topics, from ethics to the methods of worship. [75]
Puranas
The Bhagavata Purana is centred around Krishna, a Vishnu avatar.

Vishnu is the primary focus of the Vaishnavism-focused Puranas genre of Hindu

texts. Of these, according to Ludo Rocher, the most important texts are
the Bhagavata Purana, Vishnu Purana, Nāradeya Purana, Garuda Purana and Vayu
Purana.[76] The Purana texts include many versions of cosmologies, mythologies,
encyclopedic entries about various aspects of life, and chapters that were medieval
era regional Vishnu temples-related tourist guides called mahatmyas.[77]
One version of the cosmology, for example, states that Vishnu's eye is at the
Southern Celestial Pole from where he watches the cosmos. [78] 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.[79]
Vishnu Purana
The Vishnu Purana presents Vishnu as the central element of its cosmology, unlike
some other Puranas where Shiva or Brahma or goddess Shakti are. The reverence
and the worship of Vishnu is described in 22 chapters of the first part of Vishnu
Purana, along with the profuse use of the synonymous names of Vishnu such as
Hari, Janardana, Madhava, Achyuta, Hrishikesha and others. [80]
The Vishnu Purana also discusses the Hindu concept of supreme reality
called Brahman in the context of the Upanishads; 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.[81]
Bhagavata Purana
Vishnu is equated with Brahman in the Bhagavata Purana, such as in verse 1.2.11,
as "learned transcendentalists who know the Absolute Truth call this non-dual
substance as Brahman, Paramatma and Bhagavan."[82]
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.[83] Like other Puranas, it discusses a wide range of topics including
cosmology, genealogy, geography, mythology, legend, music, dance, yoga and
culture.[84][85] As it begins, the forces of evil have won a war between the
benevolent devas (deities) and evil asuras (demons) and now rule the universe.
Truth re-emerges as the Vishnu avatar first makes peace with the demons,
understands them and then creatively defeats them, bringing back hope, justice,
freedom and good – a cyclic theme that appears in many legends. [86] The Bhagavata
Purana is a revered text in Vaishnavism.[87] 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.[88][89][90]
Other Puranas
Some versions of the Purana texts, unlike the Vedic and Upanishadic texts,
emphasize Vishnu as supreme and on whom other gods depend. Vishnu, for
example, is the source of creator deity Brahma in the Vaishnavism-focussed Purana
texts. Vishnu's iconography typically shows Brahma being born in a lotus emerging
from his navel, who then is described as creating all the forms in the universe, but
not the primordial universe itself.[91] In contrast, the Shiva-focussed Puranas describe
Brahma and Vishnu to have been created by Ardhanarishvara, that is half Shiva and
half Parvati; or alternatively, Brahma was born from Rudra, or Vishnu, Shiva and
Brahma creating each other cyclically in different aeons (kalpa).[92]
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.[93] 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.[93][94]
Agama
The Agama scripture called the Pancharatra describes a mode of worship of Vishnu.
Sangam and Post-Sangam literature
Main article: Thirumal
The Sangam literature refers to an extensive regional collection in the Tamil
language, mostly from the early centuries of the common era. These Tamil texts
revere Vishnu and his avatars such as Krishna and Rama, as well as other pan-
Indian deities such as Shiva, Muruga, Durga, Indra and others.[95] Vishnu is described
in these texts as mayon, or "one who is dark or black in color" (in north India, the
equivalent word is Krishna).[95] Other terms found for Vishnu in these ancient Tamil
genre of literature include mayavan, mamiyon, netiyon, mal and mayan.[96]
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.[97][98] 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.[97][99]
Bhakti Movement
Ideas about Vishnu in the mid 1st millennium CE were important to the Bhakti
movement theology that ultimately swept India after the 12th century. The Alvars,
which literally means "those immersed in God", were Tamil Vaishnava poet-saints
who sang praises of Vishnu as they traveled from one place to another. [100] They
established temple sites such as Srirangam, and spread ideas about Vaishnavism.
Their poems, compiled as Alwar Arulicheyalgal or Divya Prabhandham, developed
into an influential scripture for the Vaishnavas. The Bhagavata Purana's references
to the South Indian Alvar saints, along with its emphasis on bhakti, have led many
scholars to give it South Indian origins, though some scholars question whether this
evidence excludes the possibility that bhakti movement had parallel developments in
other parts of India.[101][102]

Vaishnava theology
Part of a series on

Vaishnavism

show

Supreme deity

show

Important deities

show

Holy scriptures

show

Sampradayas

show
 Teachers–acharyas

show

Related traditions

 Vaishnavism portal

 v
 t
 e
Main articles: Vaishnavism and Pañcaratra
The Bhagavata Purana summarizes the Vaishnava theology, wherein it frequently
discusses the merging of the individual soul with the Absolute Brahman (Ultimate
Reality, Supreme Truth), or "the return of Brahman into His own true nature", a
distinctly Advaitic or non-dualistic philosophy of Shankara.[84][103][104] The concept
of moksha is explained as Ekatva ('Oneness') and Sayujya ('Absorption, intimate
union'), wherein one is completely lost in Brahman (Self, Supreme Being, one's true
nature).[105] This, states Rukmini (1993), is proclamation of "return of the individual
soul to the Absolute and its merging into the Absolute", which is unmistakably
Advaitic in its trend.[105] In the same passages, the Bhagavata includes a mention
of Bhagavan as the object of concentration, thereby presenting the Bhakti path from
the three major paths of Hindu spirituality discussed in the Bhagavad Gita.[105][106]
The theology in the Bhagavad Gita discusses both the sentient and the non-sentient,
the soul 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 souls, all matter and time.[107] 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.[107]
The Bhagavata Purana, in many passages, parallels the ideas of Nirguna Brahman
and non-duality of Adi Shankara. [104] For example:
The aim of life is an inquiry into the Truth, and not the desire for enjoyment in heaven
by performing religious rites,
Those who possess the knowledge of the Truth, call the knowledge of non-duality as
the Truth,
It is called Brahman, the Highest Self, and Bhagavan.

— Sūta, Bhagavata Purana 1.2.10-11, translated by Daniel Sheridan [108]

Scholars describe the Vaishnava theology as built on the foundation of non-dualism
speculations in Upanishads, and term it as "Advaitic Theism." [104][109] The Bhagavata
Purana suggests that Vishnu and the soul (Atman) in all beings is one. [103] 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
[110]

universe are both metaphysical realities, and manifestations of the same Oneness,
just like heat and light are "real but different" manifestations of sunlight. [110]
In the Bhakti tradition of Vaishnavism, Vishnu is attributed with numerous qualities
such as omniscience, energy, strength, lordship, vigour, and splendour. [111] 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".[112] In Madhvacharya Vaishnava
theology, the supreme Vishnu and the souls 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). [113][114][115]

Relations with deities

Lakshmi
Main article: Lakshmi

Vishnu with Lakshmi (Laxminarayan).

Lakshmi, the Hindu goddess of wealth, fortune and prosperity (both material and
spiritual), is the wife and active energy of Vishnu.[116][117] She is also called Sri.[118]
[119]
 When Vishnu incarnated on the Earth as the avatars Rama and Krishna, Lakshmi
incarnated as his respective consorts: Sita (Rama's wife) and Rukmini (Krishna's
wife).[120] Variouss regional beliefs consider Lakshmi manifested as various
goddesses, who are considered Vishnu's wives. In many Southern Indian culture,
Lakshmi is seen in two forms — Shridevi and Bhudevi. At
Tirupati, Venkateshwara (identified as an avatar of Vishnu) os depicted with consorts
Lakshmi and Padmavathi.[121]
Garuda
Main article: Garuda
Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as
riding on his shoulders. Garuda is also considered as Vedas on which Vishnu
travels. Garuda is a sacred bird in Vaishnavism. In Garuda Purana, Garuda carries
Vishnu to save the Elephant Gajendra.[122][123]
Vishvaksena
Main article: Vishvaksena
Vishvaksena, also known as Senadhipathi (both meaning 'army-chief'), is the
commander-in-chief of the army of Vishnu.
Harihara and Harirudra

Harihara-Half Vishnu and half Shiva

Main article: Harihara
Shiva and Vishnu are both viewed as the ultimate form of god in different Hindu
denominations. Harihara is a composite of half Vishnu and half Shiva, mentioned in
literature such as the Vamana Purana (chapter 36),[124] and in artwork found from mid
1st millennium CE, such as in the cave 1 and cave 3 of the 6th-century Badami cave
temples.[125][126] Another half Vishnu half Shiva form, which is also called Harirudra, is
mentioned in Mahabharata.[127]

Beyond Hinduism
Sikhism
Vishnu is referred to as Gorakh in the scriptures of Sikhism.[128] For example, in verse
5 of Japji Sahib, the Guru ('teacher') is praised as who gives the word and shows the
wisdom, and through whom the awareness of immanence is gained. Guru Nanak,
according to Shackle and Mandair (2013), teaches that the Guru are "Shiva (isar),
Vishnu (gorakh), Brahma (barma) and mother Parvati (parbati)," yet the one who is
all and true cannot be described.[129]
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 Vaishnav tradition.[130] The latter is of particular importance
to Sanatan Sikhs, including Udasis, Nirmalas, Nanakpanthis, Sahajdhari,
and Keshdhari/Khalsa sects of Sikhism; however, the Khalsa Sikhs disagree with the
Sanatan Sikhs.[130][131] 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-era persecution.[132][133][134]
Buddhism
Uthpalawarna Vishnu Devalaya in Devinuwara, Matara, Sri Lanka.

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.[135]
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.
[136]
 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.[137]
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.[138] 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.[139] 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.[140] 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.
[141]
 Krishna statues dated to the early 7th century to 9th century have been
discovered in Takéo Province and other provinces of Cambodia.[142]
Archeological studies have uncovered Vishnu statues on the islands of Indonesia,
and these have been dated to the 5th century and thereafter. [143] 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. [144] In
some iconography, the symbolism of Surya, Vishnu and Buddha are fused.[145]
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.[146]
In science
4034 Vishnu is an asteroid discovered by Eleanor F. Helin.[147] Vishnu rocks are a type
of volcanic sediment found in the Grand Canyon, Arizona, USA. Consequently, mass
formations are known as Vishnu's temples.[148]

Temples

The Angkor Wat Temple was built as a dedication to Vishnu.[149]

The front-view of Padmanabhaswamy Temple in Thiruvananthapuram, Kerala

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. [150]
[151]
 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.[152]
Archaeological evidence suggest that Vishnu temples and iconography probably
were already in existence by the 1st century BCE.[153] 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.[153][154][155]
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.[156][157][158][159]

Sri Ranganathaswamy Temple is a Hindu temple dedicated to Vishnu located

in Srirangam, Tiruchirapalli, Tamil Nadu, India. The temple occupies an area of 156 acres (630,000 m2)
with a perimeter of 4,116 m (13,504 ft) making it the largest temple in India and one of the largest religious
complexes in the world.[160]

Outside Indian subcontinent

Indonesia

Vishnu wayang (puppetry) figures

In Indonesia, Vishnu or Wisnu (Indonesian spelling) is a well-known figure in the

world of wayang (Indonesian Puppetry), Wisnu is often referred to as the
title Sanghyang Batara Wisnu. Wisnu is the god of justice or welfare, wisnu was the
fifth son of Batara Guru and Batari Uma. He is the most powerful son of all the sons
of Batara Guru.
Wisnu is described as a god who has bluish black or dark blue skin, has four arms,
each of which holds a weapon, namely a mace, a lotus, a trumpet and a Cakra. 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 Medangpura, 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 matswa (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.
Menitis in Arjunasasra / 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. [161]

Gallery