VISHNU
Vishnu is mentioned in rigveda,saam veda,yajurveda,atharveda.
Aranyakas,bhramanas and upnishads.
Vishnu is a harmless god,calm and one who in his three strides comes bhuloka(earth),pataloka(down world) and swarglaoka(heaven).
He is said to be very good and it is reffered that a man must take his name once a day. Although his greatness rised at very high during the age of aranyakas,bhramans and upnishads. But in vedic samhitas also he contains a great postion.
The word vishnu means one who prevades everywhere.
Vishnu is derived from the sanskrit dhatu or word vishlri which means to be all prevadious. Vishnu is the friend of indra.
Vishnu is said to reside in heaven.From where his legs are swinging. Creatures are eager to go to the way from where the vishnu is passed.(rv 1.154.5)
Vedas
Vishnu is a Vedic deity, but not a prominent one when compared toIndra, Agni and others.Just 5 out of 1028 hymns of theRigveda, a 2nd millennium BCE Hindu text, are dedicated to Vishnu, and he finds minor mention in the other hymns. Vishnu is mentioned in the Brahmana layer of text in the Vedas, thereafter his profile rises and over the history of Indian mythology, statesJan 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 Rig Veda, such as 1.154.5, 1.56.3 and 10.15.3.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 Hindusoteriology.
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 in killing the symbol of evil named Vritra.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 Rgveda, 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, where 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 are equivalent and produce the sun, with the verses asserting that this sun is the source of all energy and light for all. In otherhymns 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 post-Vedic fusion of all the attributes of the Vedic Prajapati unto the avatars of Vishnu.
In theYajurveda, Taittiriya Aranyaka (10.13.1),Narayana sukta, Narayana is mentioned as the supreme being. The first verse of Narayana Suktam mentions the wordsparamam padam, which literally meanhighest postand maybe understood as thesupreme abode for all souls. This is also known as Param Dhama, Paramapadam or Vaikuntha. Rig Veda 1.22.20 a also mentions the sameparamam padam. In theAtharvaveda, 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 theVarahalegend, with Varaha as an avatar of Vishnu.
Trivikrama: the three steps of VishnuThe "three strides of Vishnu"
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. 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.Trivik?rama refers to the celebrated three stepsor"three strides" of Vishnu. Starting asa 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.
विष्णोर्नु कं वीर्याणि प्र वोचं यः पार्थिवानि विममे रजांसि ।यो अस्कभायदुत्तरं सधस्थं विचक्रमाणस्त्रेधोरुगायः ॥१॥ (...)
I will now proclaim the heroic deeds of Visnu, who has measured out the terrestrial regions,who established theupper abode having, wide-paced,strode out triply (...)— Rigveda 1.154.1, Translated by Jan Gonda.
The Vishnu Sukta 1.154 of Rigveda says that the first and second of Vishnu's strides (those encompassing the earth and air) arevisible 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 thesavior of the mortals and the immortals (Devas).
Brahmanas To what is One Seven germs unripened yet are heaven's prolific seed:
their functions they maintain by Vishnu'sordinance.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 mindI wander.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.—Rigveda1.164.36-37, 46
The Shatapatha Brahmana contains ideas which Vaishnavism tradition of Hinduism has long mapped to a pantheistic vision of Vishnu as supreme, he as 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 mine own self have 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 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 allthings as the intrinsic principle of all", and the eternal, transcendentalself in every being.The Vedic literature, including its Brahmanas layer, while praising Vishnu do not subjugate others gods and goddesses. They present an inclusive pluralistichenotheism. Max Muller states, "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".
Upanishads
The Vaishnava Upanishads are minor Upanishads of Hinduism, related to Vishnu theology. There are 14 Vaishnava Upanishads in theMuktika anthology of 108Upanishads. 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.
Visit wikipedia vishnu page.
Vishnu is mentioned in rigveda,saam veda,yajurveda,atharveda.
Aranyakas,bhramanas and upnishads.
Vishnu is a harmless god,calm and one who in his three strides comes bhuloka(earth),pataloka(down world) and swarglaoka(heaven).
He is said to be very good and it is reffered that a man must take his name once a day. Although his greatness rised at very high during the age of aranyakas,bhramans and upnishads. But in vedic samhitas also he contains a great postion.
The word vishnu means one who prevades everywhere.
Vishnu is derived from the sanskrit dhatu or word vishlri which means to be all prevadious. Vishnu is the friend of indra.
Vishnu is said to reside in heaven.From where his legs are swinging. Creatures are eager to go to the way from where the vishnu is passed.(rv 1.154.5)
Vedas
Vishnu is a Vedic deity, but not a prominent one when compared toIndra, Agni and others.Just 5 out of 1028 hymns of theRigveda, a 2nd millennium BCE Hindu text, are dedicated to Vishnu, and he finds minor mention in the other hymns. Vishnu is mentioned in the Brahmana layer of text in the Vedas, thereafter his profile rises and over the history of Indian mythology, statesJan 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 Rig Veda, such as 1.154.5, 1.56.3 and 10.15.3.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 Hindusoteriology.
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 in killing the symbol of evil named Vritra.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 Rgveda, 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, where 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 are equivalent and produce the sun, with the verses asserting that this sun is the source of all energy and light for all. In otherhymns 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 post-Vedic fusion of all the attributes of the Vedic Prajapati unto the avatars of Vishnu.
In theYajurveda, Taittiriya Aranyaka (10.13.1),Narayana sukta, Narayana is mentioned as the supreme being. The first verse of Narayana Suktam mentions the wordsparamam padam, which literally meanhighest postand maybe understood as thesupreme abode for all souls. This is also known as Param Dhama, Paramapadam or Vaikuntha. Rig Veda 1.22.20 a also mentions the sameparamam padam. In theAtharvaveda, 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 theVarahalegend, with Varaha as an avatar of Vishnu.
Trivikrama: the three steps of VishnuThe "three strides of Vishnu"
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. 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.Trivik?rama refers to the celebrated three stepsor"three strides" of Vishnu. Starting asa 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.
विष्णोर्नु कं वीर्याणि प्र वोचं यः पार्थिवानि विममे रजांसि ।यो अस्कभायदुत्तरं सधस्थं विचक्रमाणस्त्रेधोरुगायः ॥१॥ (...)
I will now proclaim the heroic deeds of Visnu, who has measured out the terrestrial regions,who established theupper abode having, wide-paced,strode out triply (...)— Rigveda 1.154.1, Translated by Jan Gonda.
The Vishnu Sukta 1.154 of Rigveda says that the first and second of Vishnu's strides (those encompassing the earth and air) arevisible 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 thesavior of the mortals and the immortals (Devas).
Brahmanas To what is One Seven germs unripened yet are heaven's prolific seed:
their functions they maintain by Vishnu'sordinance.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 mindI wander.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.—Rigveda1.164.36-37, 46
The Shatapatha Brahmana contains ideas which Vaishnavism tradition of Hinduism has long mapped to a pantheistic vision of Vishnu as supreme, he as 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 mine own self have 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 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 allthings as the intrinsic principle of all", and the eternal, transcendentalself in every being.The Vedic literature, including its Brahmanas layer, while praising Vishnu do not subjugate others gods and goddesses. They present an inclusive pluralistichenotheism. Max Muller states, "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".
Upanishads
The Vaishnava Upanishads are minor Upanishads of Hinduism, related to Vishnu theology. There are 14 Vaishnava Upanishads in theMuktika anthology of 108Upanishads. 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.
Visit wikipedia vishnu page.
No comments:
Post a Comment