Chaturbhuja ( Sanskrit : चतुर्भुज , romanized : Caturbhuja , lit. 'four-armed') is a concept in Hindu iconography in which a deity is depicted with four arms. Several Hindu deities are often portrayed with four arms in their iconography, featured in Hindu literature . The iconography of four arms is regarded to symbolise divinity and power, as well as dominion over the four quarters of the universe.
101-458: Chaturbhuja is also primarily employed as an epithet for the preserver deity, Vishnu . The earliest Vaishnava images, according to scholar Gavin Flood , are of a standing two or four-armed figure bearing a combination of the attributes of a conch, a wheel, and a mace in their iconography. This multiplicity convention, in which deities bore numerous limbs and heads in their imagery, was established in
202-463: A Murti is an image in Hinduism but not the real thing, but in both cases, the image reminds of something of emotional and real value to the viewer. When a person worships a Murti , it is assumed to be a manifestation of the essence or spirit of the deity, the worshipper's spiritual ideas and needs are meditated through it, yet the idea of ultimate reality or Brahman is not confined in it. A Murti of
303-484: A murti may be elaborate in large temples, or be a simple song or mantra muttered in home, or offering made to sunrise or river or symbolic an icon of a deity. Archaeological evidence of deity worship in Hindu temples trace Puja rituals to Gupta Empire era (c. 4th century CE). In Hindu temples, various pujas may be performed daily at various times of the day; in other temples, it may be occasional. The Puja practice
404-773: A Hindu deity is typically made by carving stone, woodworking, metal casting, or through pottery. Medieval era texts describing their proper proportions, positions and gestures include the Puranas , Agamas and Samhitas particularly the Shilpa Shastras . The expressions in a Murti vary in diverse Hindu traditions, ranging from Ugra symbolism to express destruction, fear and violence ( Durga , Parvati , Kali ), as well as Saumya symbolism to express joy, knowledge, and harmony (Parvati, Saraswati, Lakshmi). Saumya images are most common in Hindu temples . Other Murti forms found in Hinduism include
505-571: A Trinity, and in other times represented as equal, a unity and manifestations of one Brahman. In the Puranas, for example, this idea of threefold "hypostatization" is expressed as follows, They [Brahma, Vishnu, Shiva] exist through each other, and uphold each other; they are parts of one another; they subsist through one another; they are not for a moment separated; they never abandon one another. The triad appears in Maitrayaniya Upanishad , for
606-464: A composite form, holds a trishula and skull-cap in his two right hands, representing Shiva, and a conch and a discus in his two left hands, representing Vishnu. Brahma is depicted to be holding the Vedas and a rosary in his four hands. Saraswati is portrayed as holding the instrument known as the veena with two of her hands, and an assortment of a book, a noose , a rosary , an elephant goad , and
707-428: A creator God that is distinct from Jiva (individual Selfs in living beings). In this school, God creates individual Self (Atman), but the individual Self never was and never will become one with God; the best it can do is to experience bliss by getting infinitely close to God. Yāska , the earliest known language scholar of India (c. 500 BCE), notes Wilkins, mentions that there are three deities ( Devas ) according to
808-534: A deity concept unnecessary for a consistent philosophy and moksha (soteriology). In the Samkhya school of Hindu philosophy, Isvara is neither a creator-God nor a savior-God. This is called one of the several major atheistic schools of Hinduism by some scholars. Others, such as Jacobsen , state that Samkhya is more accurately described as non-theistic. Deity is considered an irrelevant concept, neither defined nor denied, in Samkhya school of Hindu philosophy. In
909-429: 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. 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
1010-744: A lotus in her other two hands. Ganesha bears a noose, an elephant goad, a sweet dumpling called the modaka , and his other hand portrays the abhaya mudra. Indra is portrayed with a spear, a goad, the Vajra , and a blue lotus. Agni is featured with four hands in the Harivamsha . Tripura Sundari is described with four hands in the Kalika Purana . Vishnu Vishnu ( / ˈ v ɪ ʃ n uː / ; Sanskrit : विष्णु , lit. 'All Pervasive', IAST : Viṣṇu , pronounced [ʋɪʂɳʊ] ), also known as Narayana and Hari ,
1111-662: A matter not of essence but of orientation, revolution, or transformation. In this case, the Titan is potentially an Angel, the Angel still by nature a Titan; the Darkness in actu is Light, the Light in potentia Darkness; whence the designations Asura and Deva may be applied to one and the same Person according to the mode of operation, as in Rigveda 1.163.3, "Trita art thou (Agni) by interior operation". In
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#17328561411371212-478: A personal god as in Yoga school of Hindu philosophy , to thirty-three major deities in the Vedas , to hundreds of deities mentioned in the Puranas of Hinduism. Illustrations of major deities include Vishnu , Lakshmi , Shiva , Parvati , Brahma and Saraswati . These deities have distinct and complex personalities, yet are often viewed as aspects of the same Ultimate Reality called Brahman . From ancient times,
1313-571: 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. 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
1414-476: A well-dressed jewelled man. He is typically shown with four arms, but two-armed representations are also found in Hindu texts on artworks. 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 ( chakra named Sudarshana ) in another (right back). The conch shell is spiral and symbolizes all of interconnected spiraling cyclic existence, while
1515-468: Is Deva-like or Asura-like. Another Hindu term that is sometimes translated as the deity is Ishvara , or various deities are described, state Sorajjakool et al., as "the personifications of various aspects of the same Ishvara". The term Ishvara has a wide range of meanings that depend on the era and the school of Hinduism. In ancient texts of Indian philosophy, Ishvara means supreme Self, Brahman (Highest Reality), ruler, king or husband depending on
1616-454: Is Vishnu is the all. 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
1717-535: Is described as a temple, and deities are described to be parts residing within it, while the Brahman (Absolute Reality, God) is described to be the same, or of similar nature, as the Atman (Self), which Hindus believe is eternal and within every living being. Deities in Hinduism are referred to as Deva (masculine) and Devi (feminine). The root of these terms means "heavenly, divine, anything of excellence". In
1818-408: 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. 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
1919-549: Is essentially one thing" and there is a connected oneness where the same God resides within every human being as Atman , the eternal Self. A Hindu prayer before cutting a tree for a Murti Oh, Tree! you have been selected for the worship of a deity, Salutations to you! I worship you per rules, kindly accept it. May all who live in this tree, find residence elsewhere, May they forgive us now, we bow to them. — Brihat Samhita 59.10 - 59.11 Hinduism has an ancient and extensive iconography tradition, particularly in
2020-724: 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 ). 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
2121-505: Is no dualistic existence of a deity (or deities). There is no otherness nor distinction between Jiva and Ishvara . God (Ishvara, Brahman) is identical with the Atman (Self) within each human being in Advaita Vedanta school, and there is a monistic Universal Absolute Oneness that connects everyone and everything. In Dvaita sub-school of Vedanta Hinduism, Ishvara is defined as
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#17328561411372222-504: Is one of the principal deities of Hinduism . He is the supreme being within Vaishnavism , one of the major traditions within contemporary Hinduism . Vishnu is known as The Preserver within the Trimurti , the triple deity of supreme divinity that includes Brahma and Shiva . In Vaishnavism, Vishnu is the supreme Lord who creates, protects, and transforms the universe . Tridevi
2323-498: Is regarded to indicate his functions of creation and destruction. Parvati is described as four-handed, holding a noose and a goad, and the other two hands portraying the abhaya mudra and the varada mudra in the Shiva Purana . Ardhanarishvara , a composite form, holds a trishula (trident) and expresses the varada mudra on the right half, representing Shiva, while the left half holds a lotus, representing Parvati . Harihara ,
2424-505: 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 ), and has definite form, but is limitless, transcendent and unchanging absolute Brahman , and
2525-427: Is structured as an act of welcoming, hosting, and honoring the deity of one's choice as one's honored guest, and remembering the spiritual and emotional significance the deity represents to the devotee. Jan Gonda , as well as Diana L. Eck , states that a typical Puja involves one or more of 16 steps ( Shodasha Upachara ) traceable to ancient times: the deity is invited as a guest, the devotee hosts and takes care of
2626-441: Is the bond to the wide-striding one: the wellspring of honey in the highest step of Viṣṇu. आहं पितॄन्सुविदत्राँ अवित्सि नपातं च विक्रमणं च विष्णोः । बर्हिषदो ये स्वधया सुतस्य भजन्त पित्वस्त इहागमिष्ठाः ॥३॥ ऋग्वेद १०-१५-३ 3. I have found here the forefathers good to find and the grandson and the wide stride of Viṣṇu. Those who, sitting on the ritual grass, share in the pressed soma and the food at (the cry of) "svadhā", they are
2727-499: Is the choice of a Hindu, it may be a routine daily affair for some Hindus, periodic ritual or infrequent for some. Worship practices in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic, or humanist. Devotees engage with deities in more personalized relationships. Ramanuja differentiates between three types of devotees: power-seekers, liberation-seekers, and those seeking love and communion with
2828-616: 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 . 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 . One version of
2929-541: The Rigveda . Sri, also called Lakshmi, appears in late Vedic texts dated to be pre-Buddhist, but verses dedicated to her do not suggest that her characteristics were fully developed in the Vedic era. All gods and goddesses are distinguished in the Vedic times, but in the post-Vedic texts (c. 500 BCE to 200 CE), and particularly in the early medieval era literature, they are ultimately seen as aspects or manifestations of one Brahman ,
3030-460: The Arya Samaj and Brahmo Samaj rejected deities and adopted monotheistic concepts similar to Abrahamic religions . Hindu deities have been adopted in other religions such as Jainism , and in regions outside India, such as predominantly Buddhist Thailand and Japan , where they continue to be revered in regional temples or arts. In ancient and medieval era texts of Hinduism, the human body
3131-739: The Brahmanas layer of Vedic texts. The Rigveda states in hymn 1.139.11, ये देवा सो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ । अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥ O ye eleven gods whose home is heaven, O ye eleven who make earth your dwelling, Ye who with might, eleven, live in waters, accept this sacrifice, O gods, with pleasure. – Translated by Ralph T. H. Griffith Gods who are eleven in heaven; who are eleven on earth; and who are eleven dwelling with glory in mid-air; may ye be pleased with this our sacrifice. – Translated by HH Wilson Thirty-three koti (33 supreme) divinities are mentioned in other ancient texts, such as
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3232-638: The Garuda Purana Saroddhara ) . Perumal ( Tamil : பெருமாள் )—also known as Thirumal (Tamil: திருமால் ), or Mayon (as described in the Tamil scriptures)— was accepted as a manifestation of Vishnu during the process of the syncretism of South Indian deities into mainstream Hinduism. Mayon is indicated to be the deity associated with the mullai tiṇai (pastoral landscape) in the Tolkappiyam . Tamil Sangam literature (200 BCE to 500 CE) mentions Mayon or
3333-702: 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
3434-580: The Linga . A Murti is an embodiment of the divine, the Ultimate Reality or Brahman to some Hindus. In the religious context, they are found in Hindu temples or homes, where they may be treated as a beloved guest and serve as a participant of Puja rituals in Hinduism. A murti is installed by priests, in Hindu temples, through the Prana Pratishtha ceremony, whereby state Harold Coward and David Goa,
3535-489: The Mathura region, before becoming a custom in later Hindu iconography. According to author Nanditha Krishna , the chaturbhuja representation of Hindu deities in their icons is regarded to depict their unlimited potential. It exhibits their divine ability to wield multiple articles, such as weapons, and perform numerous activities simultaneously. Indologist Doris Srinivasan states that in both Vaishnava and Shaiva imagery,
3636-457: The Muktika anthology of 108 Upanishads . It is unclear when these texts were composed, and estimates vary from the 1st-century BCE to 17th-century CE for the texts. These Upanishads highlight Vishnu, Narayana , Rama or one of his avatars as the supreme metaphysical reality called Brahman in Hinduism. They discuss a diverse range of topics, from ethics to the methods of worship. Vishnu
3737-552: 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'). 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). These include the ten primary avatars (see Dashavarara , below ) and descriptions of
3838-664: The Puranas and the Itihasas with the embedded Bhagavad Gita, the Devas represent the good, and the Asuras the bad. According to the Bhagavad Gita (16.6–16.7), all beings in the universe have both the divine qualities ( daivi sampad ) and the demonic qualities ( asuri sampad ) within them. The sixteenth chapter of the Bhagavad Gita states that pure god-like saints are rare, as are pure demon-like evil individuals among human beings. Instead,
3939-412: The Puranas in the table below. However, this is a complicated process, and the lists are unlikely to be exhaustive because: 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
4040-452: The Puranas , developed extensive and richly varying mythologies associated with Hindu deities, including their genealogies. Several of the Purana texts are named after major Hindu deities such as Vishnu, Shiva and Devi. Other texts and commentators such as Adi Shankara explain that Hindu deities live or rule over the cosmic body as well as in the temple of the human body. They remark that
4141-725: The Rigveda are Indra , Agni (fire) and Soma , with "fire deity" called the friend of all humanity. Indra and Soma are two celebrated in a yajna fire ritual that marks major Hindu ceremonies. Savitr , Vishnu , Rudra (later given the exclusive epithet of Shiva ), and Prajapati (later Brahma ) are gods and hence Devas. The Vedas describes a number of significant Devis such as Ushas (dawn), Prithvi (earth), Aditi (cosmic moral order), Saraswati (river, knowledge), Vāc (sound), Nirṛti (destruction), Ratri (night), Aranyani (forest), and bounty goddesses such as Dinsana, Raka, Puramdhi, Parendi, Bharati, Mahi, among others, mentioned in
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4242-564: The Samudra Manthana , in the form of Mohini , to resolve a conflict between the devas and the asuras . His male avatars include Matsya , Kurma , Varaha , Narasimha , Vamana , Parashurama , Rama , Krishna , Buddha , and Kalki . In some lists, Balarama replaces the Buddha. Various texts, particularly the Bhagavad Gita , discuss the idea of an avatar of Vishnu appearing to restore
4343-534: The Sri Vaishnava denomination of Hinduism, Perumal is venerated in popular tradition as Venkateshwara at Tirupati , and Sri Ranganathaswamy at Srirangam . Vishnu is a Rigvedic deity , but not a prominent one when compared to Indra , Agni and others. Just 5 out of 1028 hymns of the Rigveda are dedicated to Vishnu, although he is mentioned in other hymns. Vishnu is mentioned in the Brahmana layer of text in
4444-624: The Trivikrama , which is one of the lasting mythologies in Hinduism since the Vedic times. 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. Trivikrama refers to the celebrated three steps or "three strides" of Vishnu. Starting as a small insignificant looking being, Vishnu undertakes
4545-460: The Yajurveda . Most by far, are goddesses state Foulston and Abbott, suggesting "how important and popular goddesses are" in Hindu culture. Scholars state all deities are typically viewed in Hinduism as "emanations or manifestation of genderless principle called Brahman , representing the many facets of Ultimate Reality". In Hinduism, the concept is that "God, the universe, human beings and all else
4646-682: The "dark one" and as the Supreme deity who creates, sustains, and destroys the universe and was worshipped in the plains and mountains of Tamilakam . The verses of Paripadal describe the glory of Perumal in the most poetic of terms. Many Poems of the Paripadal consider Perumal as the Supreme god of Tamils . He is a popular Hindu deity among Tamilians in Tamil Nadu , as well among the Tamil diaspora . Revered by
4747-473: The "divine vital energy of the cosmos is infused into the sculpture" and then the divine is welcomed as one would welcome a friend. In other occasions, it serves as the center of attention in annual festive processions and these are called Utsava Murti . In Hinduism, deities and their icons may be hosted in a Hindu temple, within a home, or as an amulet. The worship performed by Hindus is known by several regional names, such as Puja . This practice in front of
4848-405: The 1st millennium BCE, neither required nor relied on a creator deity. Later Vaisheshika school adopted the concept of Ishvara , states Klaus Klostermaier , but as an eternal God who co-exists in the universe with eternal substances and atoms, but He "winds up the clock, and lets it run its course". Ancient Mimamsa scholars of Hinduism questioned what is Ishvara (deity, God)? They considered
4949-487: The Asuras. Hindu deities are part of Hindu mythology , both Devas and Devis feature in one of many cosmological theories in Hinduism. In Vedic literature, Devas and Devis represent the forces of nature and some represent moral values (such as the Adityas , Varuna , and Mitra ), each symbolizing the epitome of specialized knowledge, creative energy, exalted and magical powers ( Siddhis ). The most referred to Devas in
5050-682: The Chaturbhuja form is regarded to be the manifestation of a deity who descends upon the earth and performs auspicious acts for the well-being of mankind, typically receiving the veneration of human beings. Vishnu is generally depicted with four arms, carrying his four attributes of the Panchajanya (conch), Sudarshana Chakra (discus), Kaumodaki (mace), and Padma (lotus). His ten incarnations are also often depicted in their icons with these four attributes, most prominently in his avatar of Krishna . Lakshmi carries lotuses in two of her hands,
5151-471: The Hindu ethos and way of life. The concept of Triad (or Trimurti , Trinity ) makes a relatively late appearance in Hindu literature, or in the second half of 1st millennium BCE. The idea of triad, playing three roles in the cosmic affairs, is typically associated with Brahma, Vishnu and Shiva (also called Mahesh ); however, this is not the only triad in Hindu literature. Other triads include Tridevi , of three goddesses – Lakshmi, Saraswati and Parvati in
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#17328561411375252-612: The Sun deity is the eyes, the Vāyu the nose, the Prajapati the sexual organs, the Lokapalas the ears, Chandra the mind, Mitra the inward breath, Varuna the outward breath, Indra the arms, Bṛhaspati the speech, Vishnu, whose stride is great, is the feet, and Māyā is the smile. Edelmann states that gods and anti-gods of Hinduism are symbolism for spiritual concepts. For example, god Indra (a Deva) and
5353-451: The Supreme power. Ananda Coomaraswamy states that Devas and Asuras in the Vedic lore are similar to Angels-Theoi-Gods and Titans of Greek mythology, both are powerful but have different orientations and inclinations, the Devas representing the powers of Light and the Asuras representing the powers of Darkness in Hindu mythology. According to Coomaraswamy's interpretation of Devas and Asuras, both these natures exist in each human being,
5454-476: The Vedas, " Agni (fire), whose place is on the earth; Vayu (wind), whose place is the air; and Surya (sun), whose place is in the sky". This principle of three worlds (or zones), and its multiples is found thereafter in many ancient texts. The Samhitas , which are the oldest layer of text in Vedas enumerate 33 devas, either 11 each for the three worlds, or as 12 Adityas , 11 Rudras , 8 Vasus and 2 Ashvins in
5555-626: The Vedas, thereafter his profile rises and over the history of Indian scriptures, states Jan Gonda , Vishnu becomes a divinity of the highest rank, one equivalent to the Supreme Being. 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
5656-427: 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. In hymn 7.99 of Rigveda, Indra-Vishnu
5757-587: The Yoga school of Hinduism, it is any "personal deity" (Ishta Deva or Ishta Devata) or "spiritual inspiration", but not a creator God. Whicher explains that while Patanjali's terse verses in the Yogasutras can be interpreted both as theistic or non-theistic, Patanjali's concept of Isvara in Yoga philosophy functions as a "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation". The Advaita Vedanta school of Hinduism asserted that there
5858-704: The antigod Virocana (an Asura) question a sage for insights into the knowledge of the self. Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon. In contrast, Indra keeps pressing the sage, churning the ideas, and learning about means to inner happiness and power. Edelmann suggests that the Deva-Asura dichotomies in Hindu mythology may be seen as "narrative depictions of tendencies within our selves". Hindu deities in Vedic era, states Mahoney, are those artists with "powerfully inward transformative, effective and creative mental powers". In Hindu mythology, everyone starts as an Asura, born of
5959-581: 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
6060-414: The concept of the avatar ( avatāra ), which represents the descent of a deity on earth. This concept is commonly translated as " incarnation ", and is an "appearance" or "manifestation". The concept of the avatar is most developed in Vaishnavism tradition, and associated with Vishnu , particularly with Rama and Krishna . Vishnu takes numerous avatars in Hindu mythology. He becomes female, during
6161-442: The context. In medieval era texts, Ishvara means God, Supreme Being, personal god, or special Self depending on the school of Hinduism. Among the six systems of Hindu philosophy , Samkhya and Mimamsa do not consider the concept of Ishvara , i.e., a supreme being, relevant. Yoga , Vaisheshika , Vedanta , and Nyaya schools of Hinduism discuss Ishvara but assign different meanings. Early Nyaya school scholars considered
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#17328561411376262-477: The contradictory forces that motivate each individual and people, and thus Deva-Asura dichotomy is a spiritual concept rather than mere genealogical category or species of being. In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as Mahabali and Prahlada , conveying the symbolism that motivations, beliefs and actions rather than one's birth and family circumstances define whether one
6363-617: The cosmic balance whenever the power of evil becomes excessive and causes persistent oppression in the world. In Shaktism traditions, the concept appears in its legends as the various manifestations of Devi , the divine-mother principle in Hinduism. The avatars of Devi or Parvati include Durga and Kali , who are particularly revered in the eastern states of India , as well as Tantra traditions. Twenty-one avatars of Shiva are also described in Shaivism texts, but unlike Vaishnava traditions, Shaiva traditions focus directly on Shiva rather than
6464-658: 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 presents Vishnu as the central element of its cosmology, unlike some other Puranas where Shiva or Brahma or goddess Shakti are. The reverence and
6565-480: The deity as an honored guest, praise (hymns) with Dhupa or Aarti along with food ( Naivedhya ) is offered to the deity, after an expression of love and respect the host takes leave, and with affection expresses goodbye to the deity. The worship practice may also involve reflecting on spiritual questions, with image serving as support for such meditation. Deity worship ( Bhakti ), visiting temples, and Puja rites are not mandatory and are optional in Hinduism; it
6666-540: The deity. While all three are considered dharmic, they are not equally significant in terms of liberation. Power-seekers pursue goals for overall benefit, while liberation-seekers seek unity with the divine. The highest form of devotion is characterized by selfless love for the divine. Major deities have inspired a vast genre of literature such as the Puranas and Agama texts as well their own Hindu traditions, but with shared mythology , ritual grammar, theosophy , axiology and polycentrism. Vishnu and his avatars are at
6767-485: 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
6868-548: The diseased are called relatives. 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
6969-551: The diverse traditions of Hinduism vary, and include Deva , Devi , Ishvara , Ishvari , Bhagavān and Bhagavati . The deities of Hinduism have evolved from the Vedic era (2nd millennium BCE) through the medieval era (1st millennium CE), regionally within Nepal , Pakistan , India and in Southeast Asia , and across Hinduism's diverse traditions. The Hindu deity concept varies from
7070-475: The earliest Vedic literature, all supernatural beings are called Asuras . By the late Vedic period (c. 500 BCE), benevolent supernatural beings are referred to as Deva-Asuras . In post-Vedic texts, such as the Puranas and the Itihasas of Hinduism, the Devas represent the good, and the Asuras the bad. In some medieval Indian literature, Devas are also referred to as Suras and contrasted with their equally powerful, but malevolent counterparts referred to as
7171-438: The equivalence of the Brahman with Vishnu, a foundational theology in the Sri Vaishnavism tradition. Hindu deities Traditional Hindu deities are the gods and goddesses in Hinduism . Deities in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic , pantheistic , monotheistic , monistic , even agnostic , atheistic , or humanist . The terms and epithets for deities within
7272-463: 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." 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
7373-470: The first time in recognized roles known ever since, where they are deployed to present the concept of three Guṇa – the innate nature, tendencies and inner forces found within every being and everything, whose balance transform and keeps changing the individual and the world. It is in the medieval Puranic texts, Trimurti concepts appears in various context, from rituals to spiritual concepts. The Bhagavad Gita, in verses 9.18, 10.21-23 and 11.15, asserts that
7474-417: 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 The Shatapatha Brahmana contains ideas which Vaishnavism tradition of Hinduism has long mapped to a pantheistic vision of Vishnu as supreme, he as
7575-403: The form of Murti ( Sanskrit : मूर्ति, IAST: Mūrti), or Vigraha or Pratima . A Murti is itself not the god in Hinduism, but it is an image of god and represents emotional and religious value. A literal translation of Murti as an idol is incorrect, states Jeaneane Fowler when the idol is understood as superstitious end in itself. Just like the photograph of a person is not the real person,
7676-469: 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
7777-439: The form of an Avatar (incarnation) to restore the cosmic order and protect dharma . The Dashavatara are the ten primary avatars of Vishnu. Out of these ten, Rama and Krishna are the most important. Vishnu (also spelled Viṣṇu, Sanskrit : विष्णु ) means 'all pervasive' and, according to Medhātith ( c. 1000 CE), 'one who is everything and inside everything'. Vedanga scholar Yaska (4th century BCE) in
7878-463: 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 . Specified avatars of Vishnu are listed against some of
7979-576: The foundation of Vaishnavism , Shiva for Shaivism , Devi for Shaktism , and some Hindu traditions such as Smarta traditions who revere multiple major deities (five) as henotheistic manifestations of Brahman (absolute metaphysical Reality). While there are diverse deities in Hinduism, states Lawrence, "Exclusivism – which maintains that only one's own deity is real" is rare in Hinduism. Julius Lipner , and other scholars, state that pluralism and "polycentrism" – where other deities are recognized and revered by members of different "denominations", has been
8080-596: 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." The Vaishnava Upanishads are minor Upanishads of Hinduism , related to Vishnu theology. There are 14 Vaishnava Upanishads in
8181-442: The heroic deeds of Visnu, who has measured out the terrestrial regions, who established the upper abode having, wide-paced, strode out triply… The Vishnu Sukta 1.154 of Rigveda says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to the mortals and the third is the realm of the immortals. The Trivikrama describing hymns integrate salvific themes, stating Vishnu to symbolize that which
8282-462: The hypothesis of a deity as a creator God with the power to grant blessings, boons, and fruits; but these early Nyaya scholars then rejected this hypothesis, and were non-theistic or atheists. Later scholars of Nyaya school reconsidered this question and offered counter arguments for what is Ishvara and various arguments to prove the existence of an omniscient, omnipresent, omnipotent deity (God). Vaisheshika school of Hinduism, as founded by Kanada in
8383-544: The idea of equivalence has been cherished for all Hindus, in its texts and in early 1st-millennium sculpture with concepts such as Harihara (Half Vishnu, Half Shiva) and Ardhanārīshvara (half Shiva, half Parvati), with myths and temples that feature them together, declaring they are the same. Major deities have inspired their own Hindu traditions, such as Vaishnavism , Shaivism and Shaktism , but with shared mythology , ritual grammar, theosophy, axiology and polycentrism. Some Hindu traditions, such as Smartism from
8484-513: 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. In the Mahabharata , Vishnu (as Narayana ) states to Narada that He will appear in the following ten incarnations: Appearing in
8585-566: The majority of humanity is multi-charactered with a few or many faults. According to Jeaneane Fowler, the Gita states that desires, aversions, greed, needs, emotions in various forms "are facets of ordinary lives". It is only when they turn to lust, hate, cravings, arrogance, conceit, anger, harshness, hypocrisy, violence, cruelty and such negativity- and destruction-inclined tendencies that natural human inclinations metamorphose into something demonic (Asura). The Epics and medieval era texts, particularly
8686-595: The mid 1st millennium CE, have included multiple major deities as henotheistic manifestations of Saguna Brahman, and as a means to realizing Nirguna Brahman. In Samkhya philosophy, Devata or deities are considered as "natural sources of energy" who have Sattva as the dominant Guna . Hindu deities are represented with various icons and anicons in sculptures and paintings, called Murtis and Pratimas . Some Hindu traditions, such as ancient Charvakas , rejected all deities and concept of god or goddess, while 19th-century British colonial era movements such as
8787-485: The most welcome arrivals here. 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
8888-467: The other two expressing the gestures of the abhaya mudra and the varada mudra , sometimes replaced by a kalasha and a mirror. Shiva is depicted with four hands in his form of Nataraja . His back right hand holds a damaru (drum), his front right hand expresses the abhaya mudra, the back left hand carries fire upon a vessel or the palm of his hand, and his front left hand expresses the gajahasta mudra. This allegorical depiction of his multiple arms
8989-593: 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
9090-419: 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 Shesha (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
9191-552: The protection of the good and for the destruction of evil, and for the establishment of righteousness, I come into being age after age. 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 ;
9292-515: 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'. Other notable names in this list include : Vishnu iconography shows him with dark blue, blue-grey or black coloured skin, and as
9393-402: The reason for his increasing emphasis and popularity in Hindu soteriology . He is also described in the Vedic literature as the one who supports heaven and earth. तदस्य प्रियमभि पाथो अश्यां नरो यत्र देवयवो मदन्ति । उरुक्रमस्य स हि बन्धुरित्था विष्णोः पदे परमे मध्व उत्सः ॥५॥ ऋग्वेद १-१५४-५ 5. Might I reach that dear cattle-pen of his, where men seeking the gods find elation, for exactly that
9494-522: 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. Several hymns of the Rigveda repeat the mighty deed of Vishnu called
9595-505: The same father. "Asuras who remain Asura" share the character of powerful beings craving for more power, more wealth, ego, anger, unprincipled nature, force and violence. The "Asuras who become Devas" in contrast are driven by an inner voice, seek understanding and meaning, prefer moderation, principled behavior, aligned with Ṛta and Dharma , knowledge and harmony. The god (Deva) and antigod (Asura), states Edelmann, are also symbolically
9696-507: The text Devi Mahatmya , in the Shakta tradition, which further assert that Devi is the Brahman (Ultimate Reality) and it is her energy that empowers Brahma, Vishnu and Shiva. The other triads, formulated as deities in ancient Indian literature, include Sun (creator), Air (sustainer) and Fire (destroyer); Prana (creator), Food (sustainer) and Time (destroyer). These triads, states Jan Gonda , are in some mythologies grouped together without forming
9797-443: The triad or trinity is manifestation of one Brahman, which Krishna affirms himself to be. However, suggests Bailey, the mythology of triad is "not the influence nor the most important one" in Hindu traditions, rather the ideologies and spiritual concepts develop on their own foundations. The triad, with Brahma creating, Vishnu preserving and Shiva destroying, balances the functioning of the whole universe. Hindu mythology has nurtured
9898-427: The tyrant and the angel is within each being, the best and the worst within each person struggles before choices and one's nature, and the Hindu formulation of Devas and Asuras is an eternal dance between these within each person. The Devas and Asuras, Angels and Titans, powers of Light and powers of Darkness in Rigveda, although distinct and opposite in operation, are in essence consubstantial, their distinction being
9999-525: 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." Particularly in Vaishnavism , the Trimurti (also known as the Hindu Triad or Great Trinity ) represents the three fundamental forces ( guṇas ) through which
10100-474: The universe is created, maintained, and destroyed in cyclic succession . Each of these forces is represented by a Hindu deity: The trimurti themselves are beyond three gunas and are not affected by it. 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 . The concept of
10201-472: 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. 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
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