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The monument has a distinctive plan of a square surrounded by an octagonal wall.
External detail of the mausoleum. A private cemetery of historical interest in St Margarets/ Isleworth. A full history and description is included in the set. This mausoleum which is now a grade II* listed building, was originally commissioned by the notorious eccentric of his day, the 2nd Earl of Kilmorey (also nicknamed as 'Black Jack’ Needham due to his dark complexion at times),
The monument was built in 1854 for his mistress, Priscilla Hoste, who had originally been his ward of court.
They suddenly eloped abroad and then eventually returned to Twickenham, where she had a son called Charles in 1844. Unfortunately, Priscilla then became seriously ill in 1851 with a terminal heart condition, with the Earl deciding to set about constructing a suitable memorial for her in 1853.
She eventually died in October 1854, and was interred in secret, with no-one knowing about it for years afterwards.
A noted Victorian architect of his time, Henry Edward Kendall was employed to design the mausoleum, which he did in the popular and fashionable Egyptian revival style. This Egyptian design is believed to have been derived from a plate in a French book ‘Description de I'Eqypte ’ published in 1809. The shape of the building relates to the shrines at the heart of Egyptian Temples - the place where a treasured image of a god was installed.
Inside the Mausoleum is a fine white marble carved relief of the death bed scene of Priscilla, with the young son Charles and the Earl in attendance. It was carved in Rome by portrait sculptor Lawrence Macdonald, using more than one artistic style.
It is thought that the pink and grey granite Egyptian style mausoleum cost around £30,000? (a very large sum of money in the 1850’s!) not including the subsequent moving costs.
The Mausoleum was originally erected on a plot that the Earl had secured at the Brompton Cemetery in London, then subsequently dismantled, moved and re-built twice.
First when the Earl moved to Woburn Park Chertsey in 1862, and being of unconventional nature and restless as well; six years later he was on the move again. The next time, it was moved to its present site at Twickenham in 1868, where he lived in Gordon House; eventually to be part of the Brunel University complex which has subsequently been re-developed.
In his day, Lord Kilmorey owned all the land between the mausoleum site and Gordon House. According to some rumours and fact, and being the true Victorian eccentric; some tunnels were built, the main one apparently having a tramway between Gordon House and the Mausoleum. This ensured his privacy could be maintained, and would not have to leave his own property when the time came for him to join Priscilla in the Mausoleum. It is said that ‘when in the mood’ he would summon his servants, and in secret, dress in ‘white garb’ and proceed through the tunnel to the mausoleum, where he would lie in his coffin. He lived to the grand age of 92, and in 1880 on his death, his final wishes were carried out.
Since then the mausoleum has had a chequered history, and the site passed eventually to Hounslow Borough Council on condition that access would be maintained, although it was not for some time that anyone entered this hidden burial site.
In an extremely neglected condition, responsibility for the site was passed to Richmond Council, and the maintenance of the grounds to The Environment Trust for Richmond upon Thames, where volunteers have worked exceptionally hard over several years, to get the gardens into the condition you see them today.
C. McLENNAN 7883
STOKER. RAN. H.M.A.S. “SYDNEY”
DIED 19TH. JUNE 1916
AGED 23 YEARS
Cecil Patrick McLennan was born on 5th. June, 1894 at Lismore, New South Wales to parents John and Elizabeth McLennan (nee Maxwell).
Cecil's father, John died on 8th October, 1901 in Lismore, NSW.
Cecil joined the Royal Australian Navy on 22nd. February, 1913. He was given an official number of 7883. His engagement expired on 28th July, 1917. Cecil was 5ft 7 ½ inches tall, with black hair, hazel eyes, a fresh complexion and a scar on front of his right shin.
Cecil served on HMS Drake, and sailed on the same ship to England and a posting to the London Depot as Stoker 2nd. Class on 22nd. February, 1913.
Cecil's mother, Elizabeth, died on 26th. March, 1913 in Lismore, NSW.
Cecil was transferred to HMAS Sydney on 27th. June, 1913. He was promoted to Stoker while still with HMAS Sydney on 1st. September, 1913. Cecil was aboard HMAS Sydney when she attacked and destroyed the German light cruiser Emden on 9th. November, 1914 at the Cocos Islands.
Cecil was attached to London Depot again from 5th. February, 1916.
Cecil was admitted to the Royal Naval Hospital at Gt. Yarmouth, Norfolk, suffering from Mental disease. He died there on 19th. June, 1916. According to newspaper reports Cecil died from Brain Fever. Cecil was buried in Caister Old Cemetery, Caister-on-sea, Norfolk, his grave is Plot number B. 226 and it's marked with a Commonwealth War Graves Commission "Admiralty Cross" headstone.
Stoker C. McLennan is commemorated on the Roll of Honour, located in the Hall of Memory Commemorative Area at the Australian War Memorial, Canberra, Australia on Panel 1.
HMAS Sydney
HMAS Sydney was a Chatham-class light cruiser of the Royal Australian Navy (R.A.N.). Laid down in 1911 and launched in 1912, the cruiser was commissioned into the R.A.N. in 1913.
Sydney arrived in Albany, Western Australia on 19th. September 1913, after completing her maiden voyage. The cruiser operated off eastern Australia until March 1914, when she sailed to Singapore to meet the two new Australian submarines AE1 and AE2. The three vessels reached Sydney in May, and the cruiser was reassigned to patrols along the eastern coast.
When World War I started, Sydney was north-bound to join Admiral George Patey and the battlecruiser HMAS Australia. The ships were quickly assigned to protect the Australian Naval and Military Expeditionary Force, which was used to capture German colonial assets in the region; Sydney participated in operations against Rabaul and Anguar Island in September. In October, Sydney and sister ship HMAS Melbourne left Patey's squadron for Sydney, where they joined the escort of the first convoy delivering Australian and New Zealand soldiers to Egypt. The convoy sailed around the southern coast of Australia to Albany, then departed on 1st. November for Colombo.
On the morning of 9th. November, the communications station at Direction Island, in the Cocos (Keeling) Islands group, was captured by the German light cruiser SMS Emden. Before capture, the station was able to transmit an SOS, which was received by the troop convoy, and Sydney was ordered to investigate. Emden's wireless operators had overheard the distress call and the orders to Sydney, and prepared to meet the Australian warship.
Sydney's first indication of Emden's location was when the German ship began to fire at a range of 6 nautical miles (11 km; 6.9 mi). The Australian warship fired two salvos destroying Emden's three funnels, foremast, wireless and steering gear, and setting the engine room on fire. The German ship beached herself on North Keeling Island, and Sydney went after the supporting collier Buresk, but the ship had already commenced scuttling, and the Australian warship returned to Emden. The Germans were still flying their war ensign, but pulled it down after Sydney transmitted an instruction to surrender, then fired two salvos when no response was forthcoming.
In the course of the engagement, Sydney had fired some 670 rounds of ammunition, with around 100 hits claimed. She had meanwhile been hit sixteen times; three of her crew were killed and thirteen were wounded. 134 German personnel were killed, with the rest of the ship's company captured by Sydney (apart from a shore party, which commandeered the schooner Ayesha and escaped) and were delivered to British forces at Valletta, Malta. After leaving Malta, the Australian cruiser proceeded to join the North America and West Indies Station, arriving in Bermuda on 6th. January 1915. For the next 18 months, she carried out patrol duties between the islands of the West Indies and along the east coast of North America, in concert with HMAS Melbourne. Both ships were also detailed for occasional special patrols along the north coast of South America.
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Royal Coronation Aurora is fully deboxed, and is posed standing, supported by a Kaiser stand. She can free stand, but is very unstable that way. Photographed in daylight.
Review of Royal Coronation Aurora Doll
Her face is pretty, but bland and generic. She only has a passing resemblance to the movie character, as portrayed by Elle Fanning. She doesn't have very realistic features, but looks like an ordinary doll painted to look like an animated character. She has a light complexion, small blue green eyes gazing straight ahead, brown eyebrows, small straight nose, light pink lips on a small mouth, large chin, and light rouge on her cheeks.
She has long golden blonde hair that reaches her hips. There is a solitary long curl hanging from her left side. The rest of her hair is slightly wavy, and is grouped in a single mass, which I left alone. It would look better if it were combed out, but I was afraid that it might get frizzy if I attempted to do so. The hair is shiny and soft, and doesn't appear to have any hair product.
The dress is golden brocaded satin, with a floral design. The underside is very light tan in color. There is also a painted floral overlay in pink and green, which is only in the front of the dress (the front of the skirt and bodice). There is golden lace trim at the hem, waist and collar and cuffs. Her collar and cuffs end in white organza. The skirt is pleated, and almost floor length. The bodice has a high waist, with a golden belt sewn around it. Her sleeves are full length. There is a over sized train sewn to the back of the dress, just below the waist. It made of the same material and has the same decoration as the front of the skirt. Its underside is fully lined with gold satin. The dress looks and feels luxurious, and fit for royalty.
She is wearing tan colored heels, with a simulated strap and an unpainted embossed floral design. She is wearing a gold colored plastic crown that is made to look like a floral wreath, that goes halfway around her head. It is secured only by two T-tab fasteners, so it is not meant to be removed or used on other dolls.
Her body is made of hard plastic throughout. She has seven points of articulation: her neck, shoulders, elbows and hips. Her hands are permanently tilted back to make the standard Princess pose. Her feet are fixed at an angle to wear high heels. Her head can turn 360 degrees around, and can tilt up about 20 degrees, and tilt down 10 degrees. Her arms can swivel about the shoulders 360 degrees, and can tilt about 20 degrees. Her forearms can swivel around her elbows almost 360 degrees, but cannot go completely around. They can tilt back about 20 degrees, and forward about 60 degrees. Her hips can swivel 90 degrees both back and forth, and can tilt out about 30 degrees. She has white painted on underwear, which looks like a strapless one piece bathing suit.
Packaging and Deboxing
It was easy to debox Coronation Aurora, compared to most Disney Store dolls. First step was to remove the clear plastic cover from the box, by cutting the tape around the edges, and lifting the tabs free from the cardboard. Aurora is standing on a small cardboard spacer. Behind her is a printed background from the movie, which is common to all the dolls in this series. There was only plastic T-tab fasteners securing her to the backing and the plastic spacer. It was possible to reach all the fasteners and snip them off, without having to remove the large plastic spacer. It turned out that the fastener that was supposed to go into the back of her head didn't make it past her hair, so she didn't have a post sticking out of her head when I snipped the fastener loose. The other end of the fastener was just laying loose in her hair. There was tissue paper around her legs, but only up to her knees, to make the skirt look fuller in the box.
Purchase Details
I just received the four available Jakks Pacific dolls from the Maleficent movie in single doll packages. I ordered them from Toys R Us on Friday night and got them Tuesday, with free shipping. I appreciated the quick shipping, compared to the Disney Store. The dolls are the following, with links to the TRU site. All the dolls are 11 1/2'' H. The Coronation dolls are $39.95 each, the other two are $19.95.
Improving Complexion : •Skin Lightning •Chemical Peels •Skin Polishing •
Non Surgical Face Lift: •Photorejuvanation •Photo Facial •Fraxel Treatments
Edmonson sisters
From Wikipedia, the free encyclopedia
Mary Edmonson (1832–1853) and Emily Edmonson (1835–1895), "two respectable young women of light complexion", were African Americans who became celebrities in the United States abolitionist movement after gaining their freedom from slavery. On April 15, 1848, they were among the seventy-seven slaves who tried to escape from Washington, DC on the schooner The Pearl to sail up the Chesapeake Bay to freedom in New Jersey.
Although that effort failed, they were freed from slavery by funds raised by the Congregational Church in Brooklyn, New York, whose pastor was Henry Ward Beecher, an abolitionist. After gaining freedom, the Edmonsons were supported to go to school; they also worked. They campaigned with Beecher throughout the North for the end of slavery in the United States.[1][2]
The Edmonson sisters were the daughters of Paul and Amelia Edmonson, a free black man and an enslaved woman in Montgomery County, Maryland. Mary and Emily were two of thirteen or fourteen children who survived to adulthood, all of whom were born into slavery. Since the 17th century, law common to all slave states decreed that the children of an enslaved mother inherited their mother's legal status, by the principle of partus sequitur ventrem.[3][4]
Their father, Paul Edmonson, was set free by his owner's will. Maryland was a state with a high percentage of free blacks. Most descended from slaves freed in the first two decades after the American Revolution, when slaveholders were encouraged to manumission by the principles of the war and activist Quaker and Methodist preachers. By 1810, more than 10 percent of blacks in the Upper South were free, with most of them in Maryland and Delaware.[5] By 1860, 49.7 percent of the blacks in Maryland were free.[6]
Edmonson purchased land in the Norbeck area of Montgomery County, where he farmed and established his family. Amelia was allowed to live with her husband, but continued to work for her master. The couple's children began work at an early age as servants, laborers and skilled workers. Beginning about age 13 or 14, they were "hired out" to work in elite private homes in nearby Washington, D.C. under a type of lease arrangement, where their wages went to the slaveholder.[3] This practice of "hiring out" grew from the shift away from the formerly labor-intensive tobacco plantation system, leaving planters in this part of the United States with surplus slaves. They hired out slaves or sold them to traders for the Deep South. Many slaves worked as servants in homes and hotels of the capital. Men were sometimes hired out as craftsmen, artisans or to work at the ports on the Potomac River.
By 1848 four of the older Edmonson sisters had bought their freedom (with the help of husbands and family), but the master had decided against allowing any more of the siblings to do so. Six were hired out for his benefit, including the two youngest sisters.[7]
On April 15, 1848, the schooner Pearl docked at a Washington wharf. The Edmonson sisters and four of their brothers joined a large group of slaves (a total of 77) in an attempt to escape on the Pearl to freedom in New Jersey. Starting as a modest attempt of escape for seven slaves, the effort had been widely communicated and organized within the communities of free blacks and slaves, changing it to a major and unified effort, without the knowledge of the white organizers or crew. In 1848 free blacks outnumbered slaves in the District of Columbia by three to one; the community demonstrated it could act in a unified way.[8] Seventy-seven slaves boarded the Pearl, which was to sail down the Potomac River and up the Chesapeake Bay to the Chesapeake and Delaware Canal, from where they would travel up the Delaware River to freedom in New Jersey, a total of 225 miles. At the time, Emily was 13 years old and Mary was 15 or 16.[3]
The Pearl, with the fugitives hidden among boxes, began its way down the Potomac. It was delayed overnight by the shift in tides and then had to wait out rough weather from its anchor down the bay. In Washington the alarm was raised in the morning, as numerous slaveholders found their slaves had escaped. Historical accounts conflict and are not clear as to what details were known. Slaveholders put together an armed posse that went downriver on a steamboat. The steamboat caught up with the Pearl at Point Lookout, Maryland; and the posse seized it, towing the ship and its valuable cargo back to Washington, DC. If the posse had gone north to Baltimore, another likely escape route, the Pearl might have gotten away and reached its destination.[9]
When the Pearl arrived in Washington, a mob awaited the ship. Daniel Drayton and Edward Sayres, the two white captains, had to be taken into safety as pro-slavery people attacked them for threatening their control of property. The fugitive slaves were taken to a local jail. It was later reported that when somebody from the crowd asked the Edmonson girls if they were ashamed for what they had done, Emily replied proudly that they would do exactly the same thing again.[9] Three days of riots and disturbances followed, as pro-slavery agitators attacked anti-slavery offices and presses in the city in an attempt to suppress the abolitionist movement. Most of the masters of the fugitive slaves decided to sell them quickly to slave traders, rather than provide another chance to escape. Fifty of the slaves were transported by train to Baltimore, from where they were sold and transported to the Deep South.[9]
New Orleans[edit]
Despite Paul Edmonson's desperate efforts to delay the sale of his children so he could raise sufficient money to purchase their freedom, the slave trading partners Bruin & Hill from Alexandria, Virginia bought the six Edmonson siblings. Under inhumane conditions, the siblings were transported by ship to New Orleans. New Orleans was the largest slave market in the nation, and well known for selling "fancy girls" (pretty light-skinned enslaved young women) as sex slaves.[3][10]
Hamilton Edmonson, the eldest of the siblings, had already been living as a freeman for several years. He worked as a cooper. With the help of donations from a Methodist minister arranged by their father, Hamilton arranged for the purchase of his brother Samuel Edmonson by a prosperous New Orleans cotton merchant to work as his butler. When the merchant died in 1853, Samuel moved with that family and its other slaves to what is now the 1850 House in the Pontalba Buildings on Jackson Square.[3][11][12][13]
In New Orleans, the other siblings were forced to stay for days in an open porch facing the street waiting for buyers. The sisters were handled brusquely and exposed to obscene comments. Before the family could rescue the remainder of its members, a yellow fever epidemic erupted in New Orleans. The slave traders transported the Edmonson sisters back to Alexandria as a measure to protect their investments.[3][12]
Ephraim Edmonson and John Edmonson, two other brothers who had tried to escape on the Pearl, were kept in New Orleans. Their brother Hamilton worked for and eventually obtained their purchase and freedom.[12]
In Alexandria, the Edmonson sisters were hired out to do laundering, ironing and sewing, with wages going to the slave traders. They were locked up at night. Paul Edmonson continued his campaign to free his daughters while Bruin & Hill demanded $2,250 for their release.[3]
With letters from Washington-area supporters, Paul Edmonson met Henry Ward Beecher, a young Congregationalist preacher with a church in Brooklyn, New York who was known to support abolitionism. Beecher's church members raised the funds to purchase the Edmonson sisters and give them freedom. Accompanied by William Chaplin, a white abolitionist who had helped pay for the Pearl for the escape attempt, Beecher went to Washington to arrange the transaction.[3]
Mary Edmonson and Emily Edmonson were emancipated on November 4, 1848. The family gathered for a celebration at another sister's house in Washington. Beecher's church continued to contribute money to send the sisters to school for their education. They first enrolled at New York Central College, an interracial institution in Cortland, New York. They also worked as cleaning servants to support themselves.[3]
While studying, the sisters participated in anti-slavery rallies around New York state. The story of their slavery, escape attempt, and suffering was often repeated. Beecher's son and biographer recorded that "this case at the time attracted wide attention."[1][3] At the rallies, the Edmonson sisters participated in mock slave auctions designed by Beecher to attract publicity to the abolitionist cause. In describing the role that women such as the Edmonson sisters played in such well-publicized political theater, a scholar at the University of Maryland asserted in 2002:
“Beecher staged his most successful auctions using attractive mulatto women or female children (such as the Edmonson sisters, or the beautiful little girl, Pinky, who, according to Beecher, "No one would know from a white child"), making a material choice in "casting" his political protest that was calculated to arouse the audience's interest. As he displayed the women's bodies on the stage, Beecher exhorted his audience to imagine the fate that awaited these young women, or "marketable commodities", as he termed them, in the fancy girl auctions of New Orleans. His casting choices could only work with beautiful, fair-skinned women.[10]”
Fugitive Slave Law convention[edit]
Daguerreotype taken by Ezra Greenleaf Weld at the 1850 Fugitive Slave Law Convention, Cazenovia, New York. The Edmonson sisters are standing wearing bonnets and shawls in the row behind the seated speakers. Frederick Douglass is seated, with Gerritt Smith standing behind him and with Abby Kelley Foster the person likely seated on Douglass's left.
In summer 1850, the Edmonson sisters attended the Slave Law Convention, an anti-slavery meeting in Cazenovia, New York organized by local abolitionist Theodore Dwight Weld and others, to demonstrate against the Fugitive Slave Act soon to be passed by the U.S. Congress. Under this act, slave owners had powers to arrest fugitive slaves in the North. The convention declared all slaves to be prisoners of war and warned the nation of an unavoidable insurrection of slaves unless they were emancipated.[3][14]
At this convention, the sisters were included in a historic daguerreotype photograph taken by Theodore Dwight Weld's brother, Ezra Greenleaf Weld. Also included in the picture are abolitionist Abby Kelley Foster and the legendary orator Frederick Douglass.[3][14][15]
While there were many slaves "whom it was impossible to tell from a white", the Edmonson sisters' mixed-race appearance may have well suited their role as two of the "public faces" of American slavery.[1]
Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu) is a popular Hindu deity, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Lord Narayana and Lord Hari. As one of the five primary forms of God in the Smarta tradition, He is conceived as "the Preserver or the Protector" within the Trimurti, the Hindu Trinity of the divinity.
In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, the Panchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand.
Adherents of Hinduism believe Vishnu's eternal and supreme abode beyond the material universe is called Vaikuntha, which is also known as Paramdhama, the realm of eternal bliss and happiness and the final or highest place for liberated souls who have attained Moksha. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Vishnu's other abode within the material universe is Ksheera Sagara (the ocean of milk), where he reclines and rests on Ananta Shesha, (the king of the serpent deities, commonly shown with a thousand heads). In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatars, the most famous of whom are Rama and Krishna.
The Puranabharati, an ancient text, describes these as the dashavatara, or the ten avatars of Vishnu. Among the ten described, nine have occurred in the past and one will take place in the future as Lord Kalki, at the end of Kali Yuga, (the fourth and final stage in the cycle of yugas that the world goes through). These incarnations take place in all Yugas in cosmic scales; the avatars and their stories show that gods are indeed unimaginable, unthinkable and inconceivable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma, to vanquish those negative forces of evil that threaten dharma, and also to display His divine nature in front of all souls.
The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer, preserver or protector and Shiva the destroyer or transformer." These three deities have also been called "the Hindu triad" or the "Great Trinity", all having the same meaning of three in One. They are the different forms or manifestation of One person the Supreme Being or Narayana/Svayam Bhagavan.
Vishnu is also venerated as Mukunda, which means God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees or the worthy ones who deserve salvation from the material world.
ETYMOLOGY
The traditional explanation of the name Vishnu involves the root viś, meaning "to settle" (cognate with Latin vicus, English -wich "village," Slavic: vas -ves), or also (in the Rigveda) "to enter into, to pervade," glossing the name as "the All-Pervading One". Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, "one who enters everywhere". He also writes, atha yad viṣito bhavati tad viṣnurbhavati, "that which is free from fetters and bondages is Vishnu".
Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning "presence everywhere" ("As he pervades everything, vevesti, he is called Vishnu"). Adi Shankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root viś means 'enter into'." Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: "The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra 'whatever that is there is the world of change.' Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu."
SACRET TEXTS - SHRUTI & SMRITI
Shruti is considered to be solely of divine origin. It is preserved as a whole, instead of verse by verse. It includes the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda) the Brahmanas, the Aranyakas and the Upanishads with commentaries on them.
Smṛti refers to all the knowledge derived and inculcated after Shruti had been received. Smrti is not 'divine' in origin, but was 'remembered' by later Rishis (sages by insight, who were the scribes) by transcendental means and passed down through their followers. It includes the Bhagavata Purana and the Vishnu Purana which are Sattva Puranas. These both declare Vishnu as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe.
SHRUTI
VAISHNAVA CANON
The Vaishnava canon presents Vishnu as the supreme being, rather than another name for the Sun God, who also bore the name Suryanarayana and is considered only as a form of Vishnu.
VEDAS
In the Yajur Veda, Taittiriya Aranyaka (10-13-1), Narayana suktam, Lord 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. Rig Veda 1:22:20a also mentions the same "paramam padam". This special status is not given to any deity in the Vedas apart from Lord Vishnu/Narayana.[citation needed] Narayana is one of the thousand names of Vishnu as mentioned in the Vishnu Sahasranama. It describes Vishnu as the All-Pervading essence of all beings, the master of - and beyond - the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. This illustrates the omnipresent characteristic of Vishnu. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called "Preserver of the universe".
Vishnu is the Supreme God who takes manifest forms or avatars across various ages or periods to save humanity from evil beings, demons or Asuras. According to the extant Hindu texts and traditions, Lord Vishnu is considered to be resident in the direction of the "Makara Rashi" (the "Shravana Nakshatra"), which is about coincident with the Capricorn constellation. In some of the extant Puranas, and Vaishnava traditions, Vishnu's eye is considered to be situated at the infinitely distant Southern Celestial Pole.
Following the defeat of Indra and his displacement as the Lord of Heaven or Swarga, Indra asks Lord Vishnu for help and thus Lord Vishnu takes his incarnations or avatars to Earth to save mankind, thus showing his position as Supreme God to all of creation.
In the Puranas, Indra frequently appears proud and haughty. These bad qualities are temporarily removed when Brahma and/or Shiva give boons to Asuras or Rakshasas such as Hiranyaksha, Hiranyakashipu and Ravana, who are then able to defeat Indra in wars between Devas and Asuras. The received boons often made Asuras virtually indestructible.
Indra has no option but to seek help from Vishnu. Indra prays before Vishnu for protection and the Supreme Lord obliges him by taking avatars and generating himself on Earth in various forms, first as a water-dweller (Matsya, fish), then as an amphibious creature (Kurma avatar or Tortoise), then as a half-man-half-animal (Varaha the pig-faced, human-bodied Lord, and Narasimha the Lord with lion's face and claws and a human body). Later, Vishnu appears as human beings (Vamana the short-heighted person), Parashurama, Rama, Krishna, Buddha and finally as Kalki for performing his task of protecting his devotees from demons and anti-religious entities.
Vishnu's supremacy is attested by his victories over those very powerful entities. It is further attested by the accepted iconography and sculptures of Vishnu in reclining position as producing Brahma emerging from his navel. Brahma the creator is thus created in turn by Vishnu out of his own person. Instead Vishnu takes various avatars to slay or defeat those demons. But it is to be noted that Vishnu also provided boons to Akupresura, a bear faced demon who was destroyed by Lord Shiva.
Vishnu's actions lowered Indra's ranking among Hindu deities and led to the ascendancy of Vishnu.
Few temples are dedicated to the Sun or Suryanarayana, nor indeed Indra, nor does Indra figure largely in the Hindu religion.
Indra is almost completely absent from the deities considered as the chief or most important deity.
RIGVEDA
In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked alongside other deities, especially Indra, whom he helps in killing Vritra and with whom he drinks Soma. His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 are dedicated to Vishnu. In 7.99, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra.
The Rig Veda describes Vishnu as younger brother to Indra as Vamana. In Vaishnava canon the 'Vishnu' who is younger brother to Indra is identified as Vamana, Avatar of Vishnu, hence referred to as Vishnu by Vaishnavites. Vishnu is the Supreme God who lives in the highest celestial region, contrasted against those who live in the atmospheric or terrestrial regions. Vishnu is content with mere prayer, unlike almost all of the other gods who receive sacrificial offerings such as Havis, which is given using clarified butter, or Soma. Later foreign translators have view that Vedas place Indra in a superior position to Vishnu's Avatar of Vamana but in fact Vamana helps Indra by restoring his Kingdom.
An alternate translation is provided by Wilson according to Sayana:
When Thy (younger brother) Viṣṇu (Vamana) by (his) strength stepped his three paces, then verily thy beloved horses bore thee. (Rigveda 8:12:27)
Wilson mentions Griffith's possible translation as a footnote. However the following verse from Rigveda renders the above translation by Wilson more probable.
Him whose three places that are filled with sweetness, imperishable, joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. (Rig veda 1:154:4)
Wilson offers an alternate translation for Rigveda 10:113:2:
Viṣṇu offering the portion of Soma, glorifies by his own vigor that greatness of his. Indra, the lord of heaven, with the associated gods having slain Vritra, became deserving of honour. (Rigveda 10:113:2)
This verse sees Vishnu as one who is glorified by his own strength, while Indra became deserving of honor after having slain Vritra only in association with other gods.
However Vishnu's praise for other gods does not imply worship. Wilson translates:
Viṣṇu, the mighty giver of dwellings praises thee, and Mitra and Varuna; the company of Maruts imitates thee in exhilaration. (Rigveda 8:15:9) (page 280)
The following verses show categorically Vishnu as distinguished from other gods in Rigveda.
He who presents (offering) to Viṣṇu, the ancient, the creator, the recent, the self-born; he who celebrates the great birth of that mighty one; he verily possessed of abundance, attains (the station) that is to be sought (by all). (Rigveda 1:156:2) (page 98)
No being that is or that has been born, divine Viṣṇu, has attained the utmost limit of thy magnitude, by which thou hast upheld the vast and beautiful heaven, and sustained the eastern horizon of Earth.(Rigveda 7:99:2) (page 196)
The divine Viṣṇu, the best of the doers of good deeds, who came to the pious instituter of rite (Indra), to assist (at its celebration), knowing (the desires of the worshiper), and present at the three connected period (of worship), shows favor to the Arya, and admits the author of the ceremony to a share of the sacrifice. (Rigveda 1:156:5) (page 99)
Jan Gonda, the late Indologist, states that Vishnu, although remaining in the background of Indra's exploits, contributes by his presence, or is key to Indra's success. Vishnu is more than a mere companion, equal in rank or power to Indra, or sometime the one who made Indra's success possible.
Descriptions of Vishnu as younger to Indra are found in only the hymns to Indra, but in a kathenotheism religion like that of the Rigveda, each god, for a time, is supreme in the mind of the devotee.
In the Rig Vedic texts, the deity or god referred to as Vishnu is the Sun God, who also bears the name 'Suryanarayana'. By contrast, the 'Vishnu' referred to in 'Vishnu Purana', 'Vishnu Sahasranamam' and 'Purusha Sooktham' is Lord Narayana, the Consort of Lakshmi. Vaishnavites make a further distinction by extolling the qualities of Vishnu by highlighting his differences from other deities such as Shiva,[citation needed] Brahma or Surya.
THREE STEPS
Hymn 7.100 refers to the celebrated 'three steps' of Vishnu (as Trivikrama) by which he strode over the universe and in three places planted his step. The 'Vishnu Suktam' (RV 1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:
The princes evermore behold / that loftiest place where Vishnu is / Laid as it were an eye in heaven.(trans. Griffith)
Griffith's "princes" are the sūri, either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is quoted as expressing Vishnu's supremacy by Vaishnavites.
Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun, as he moves both vertically and horizontally.
In hymns 1.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in 6.49.13, 7.100.3 strides across the earth three times and in 1.154.1, 1.155.5,7.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he made dwelling for men possible, the three forming a symbolic representation of the dwelling's all-encompassing nature. This nature and benevolence to men were Vishnu's enduring attributes. As the triple-strider he is known as Trivikrama and as Urukrama, for the strides were wide.
BRAHMANAS
The Brahmanas are commentaries on the Vedas and form part of the Shruti literature. They are concerned with the detail of the proper performance of rituals. In the Rigveda, Shakala Shakha: Aitareya Brahmana Verse 1 declares: agnir vai devānām ava mo viṣṇuḥ paramus, tadantareṇa sarvā anyā devatā - Agni is the lowest or youngest god and Vishnu is the greatest and the highest God.
The Brahmanas assert the supremacy of Lord Vishnu, addressing him as "Gajapati", the one whom all sacrifices are meant to please. Lord Vishnu accepts all sacrifices to the demigods and allots the respective fruits to the performer In one incident, a demonic person performs a sacrifice by abducting the Rishis (sages), who meditate by constantly chanting God's name. The sacrifice is meant to destroy Indra. But the rishis, who worship Indra as a demigod, alter one pronunciation of the Veda Mantra, reversing the purpose of the sacrifice. When the fruit of the sacrifice is given and the demon is on the verge of dying, he calls to Vishnu, whom he addresses as Supreme Godhead and "the father of all living entities including himself".
Aitareya Brahmana 1:1:1 mentions Vishnu as the Supreme God. But in the Vaishnava canon, in different ages, with Vishnu in different avatars, his relationship with the asuras or demons, was always adversarial. The asuras always caused harm, while the sages and devas or celestial beings, did penance and called to Vishnu for protection. Vishnu always obliged by taking an avatar to vanquish the asuras. In the Vaishnava canon, Vishnu never gave or granted any boons to the asuras, distinguishing him from the gods Shiva and Brahma, who did. He is the only God called upon to save good beings by defeating or killing the asuras.
Sayana writes that in Aitareya Brahmana 1:1:1 the declaration agnir vai devānām ava mo viṣṇuḥ paramus,tadantareṇa sarvā anyā devatā does not indicate any hierarchy among gods. Even in Rigveda Samhita, avama and parama are not applied to denote rank and dignity, but only to mark place and locality.
In Rigveda 1:108:9,: yadindrāghnī avamasyāṃ pṛthivyāṃ madhyamasyāṃ paramasyāmuta sthaḥ | i.e., in the lowest place, the middle (place), and the highest (place). Agni, the fire, has, among the gods, the lowest place; for he resides with man on the earth; while the other gods are either in the air, or in the sky. Vishnu occupies the highest place. The words avama and parama are understood as 'First' and 'Last' respectively. To support this claim, Sayana adduces the mantra (1,4. As'val. Sr. S. 4, 2), agnir mukham prathamo devathanam samathanam uttamo vishnur asit, i.e., Agni was the first of the deities assembled, (and) Vishnu the last.
In the Kausitaki Brahmana (7.1) Agni is called Aaradhya (instead of avama), and Visnu parardha(instead of parama),i.e., belonging to the lower and higher halves (or forming the lower and higher halves). The Vishnu Purana gives tremendous importance to the worship of Vishnu and mentions that sacrifices are to begin only with both the lighting of fire or 'Agni', pouring of sacrificial offerings to Vishnu in 'Agni' so that those offerings reach and are accepted by Vishnu. Worship of Vishnu through Yajnas (or Homams) and other rituals, will not achieve the desired result if Agni's role is neglected.
Muller says "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."
However this notion is not completely correct as per the following verses, which shows Rigveda describe one or more gods as subject to other god(s).
Him whose high law not Varuna nor Indra, not Mitra, Aryaman, nor Rudra breaketh, Nor evil-hearted fiends, here for my welfare him I invoke, God Savitar, with worship. (Rigveda 2.038.09)
I invite to this place, with reverential salutations, for my good, that divine Savita, whose functions neither Indra, nor Varun.a, nor Mitra nor Aryaman nor Rudra nor the enemies (of the gods), impede. (Rigveda 2.038.09)
SMRITI
VISHNU SMRITI
The Vishnu Smṛti, is one of the later books of the Dharmashastra tradition of Hinduism and the only one that focuses on the bhakti tradition and the required daily puja to Vishnu, rather than the means of knowing dharma. It is also known for its handling of the controversial subject of the practice of sati (self-immolation of a widow on her husband's funeral pyre). The text was composed by an individual or group. The author(s) created a collection of the commonly known legal maxims that were attributed to Vishnu into one book, as Indian oral culture began to be recorded more formally.
BHAGAVATA PURANA
Vishnu is the only Bhagavan as declared in the Bhagavata 1:2:11 in the verse: vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate, translated as "Learned transcendentalists who know the Absolute Truth call this non-dual substance as Brahman, Paramātma and Bhagavan."
VISHNU PURANA
In the Vishnu Purana (6:5:79) the personality named Parashara Rishi defines six bhagas:
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayoś caiva ṣannāḥ bhaga itīṇganā
Jiva Gosvami explains the verse in Gopala Champu (Pūrva 15:73) and Bhagavata Sandarbha 46:10:
jñāna-śakti-balaiśvarya-vīrya-tejām.sy aśeṣataḥ
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ
"The substantives of the word bhagavat (bhagavat-śabda-vācyāni) are unlimited (aśeṣataḥ) knowledge (jñāna), energies (śakti), strength (bala), opulence (aiśvarya), heroism (vīrya), splendor (tejas), without (vinā) objectionable (heyair) qualities (guṇādibhiḥ)."
SANGAM LITERATURE
Tamil Sangam literature (300BCE to 500CE) mentions mAyOn, or the dark one, as the supreme deity who creates, sustains and destroys the universe. Paripadal 3 describes the glory of Thirumal in the most superlative terms.
Paripadal by kaduvan iLaveyinanAr:
"thIyinuL theRal nI poovinuL naaRRa nI kallinuL maNiyu nI sollinuL vaaymai aRaththinuL anbu nI maRaththinuL mainthu nI vEthaththu maRai nI boothaththu madhalu nI vencudar oLiyu nI thingaLuL aLiyu nI anaiththu nI anaiththinut poruLu nI"
The last line states that Lord Vishnu is the supreme deity who is the inner controller (Antaryamin) of the entire universe. This is one of the Lord's glories, which is first mentioned in Vedas and later propounded by Alwars in Prabhandams and Sri Vaishnavaite Acharyas in various commentaries
The Sri Ranganathaswamy Temple and Vishnu, Lakshmi is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):
āyiram viritteḻu talaiyuṭai aruntiṟaṟ
pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum
On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with bellowing waves, is the lying posture of the one who has Lakshmi sitting in his chest.
THEOLOGICAL ATTRIBUTES
The actual number of Vishnu's auspicious qualities is countless, although his six most-important "divine glories" are:
Jnana (Omniscience); defined as the power to know about all beings simultaneously;
Aishvarya (Sovereignty), derived from the word Ishvara which means unchallenged rule over all;
Shakti (Power or Energy), the capacity to make the impossible possible;
Bala (Strength), the capacity to support everything by will and without any fatigue;
Virya (Vigour), the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;
Tejas (Splendor), which expresses self-sufficiency and the capacity to overpower everything by spiritual effulgence.
Other important qualities attributed to Vishnu are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion). Natya Shastra lists Vishnu as the presiding deity of the Sṛngara rasa.
The Rigveda says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar Vamana/Trivikrama.) The Sanskrit for "to stride" is the root kram; its reduplicated perfect is chakram (guņa grade) or chakra (zero-grade), and in the Rigveda he is called by epithets such as vi-chakra-māņas = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.
FIVE FORMS
In Shree Vaishnavism, another school dating from around the 10th century AD, Vishnu assumes five forms:
In the Para Form, Para is the highest form of Vishnu found only in Sri Vaikunta also called Moksha, along with his consort Lakshmi, (and Bhumi Devi and Nila devi, avatars of Lakshmi) and surrounded by liberated souls like Ananta, Garuda, and a host of Muktas (liberated souls).
In the Vyuha form, Vishnu assumes four forms, which exercise different cosmic functions and controls activities of living beings.
In the Vibhava form, Vishnu assumes various manifestations, called Vibhavas, more popularly known as Avataras from time to time, to protect the virtuous, punish evil-doers and re-establish righteousness.
In the Antaryami; "Dwelling within" or "Suksma Vasudeva" form, Vishnu exists within the souls of all living beings and in every substance.
In the Arcavatara or Image manifestation, Vishnu is visible and therefore easily approachable by devotees since Para, Vyuha, Vibhava and Antaryami forms can only be imagined or meditated upon because they are beyond our reach. Such images can be
Revealed by Vishnu, for example, a self-manifested (Swayambhu) icon (murti), e.g. The Mahavishnu Temple at Tirunelli, The Sri Ranganathaswamy Temple at Srirangam, The Tirumala Venkateshwara Temple, etc.; or
Installed by Devas or celestial beings such as such as Guruvayur Temple installed by Vayu; or
Installed by humans, and consecrated according to Vaishnava Agama shastras or scriptures such as Lord Jagannatha of Jagannath Temple (Puri) at Puri.
RELATIONS WITH OTHER DEITIES
SHIVA
The three gods of the Trimurti clan are inseparable and in harmony in view of their common vision and universal good. They are perfectly ideal in all respects.
Both Asuras and Devas played supportive roles in this story by keeping company with Vishnu in his incarnated forms. Hanuman is a vanara who is completely dedicated to Rama. He gives Vishnu company and obeys his command, while playing an important part in Rama's life. He is regarded in Vaishnava canon because it is through blessings that Hanuman is born. Thus, Hanuman, Vishnu's constant companion, with his idol appearing temples of Rama, Krishna and Narasimha, i.e. all of Vishnu's avatars, is considered by Vaishnavas.
Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata.
LAKSHMI
Vishnu's consort is Lakshmi, the goddess of wealth (also known as Maya). The Samvit (the primary intelligence/dark matter) of the universe is Vishnu, while the other five attributes emerge from this samvit and hence Maya or dark energy of the universe is Lakshmee is his ahamata, activity, or Vishnu's Power. This power of God, Maya or Shakti, is personified and has multiple names: Shree, Lakshmi, Maya, Vishnumaya or Mahamaya. She is said to manifest as Kriyashakti, (Creative Activity) and Bhutishakti (Creation). This world requires Vishnu's creativity. He therefore needs Lakshmi to always be with Him. Her various avatars as Lord Vishnu's consorts are Varahavatar (Bhoodevi) or Bhoomi, Ramavatar Seeta, Krishnavatar Rukmini)
SARASWATI & GANGA
According to Brahma Vaivarta Purana, Lord Vishnu had three wives Lakshmi, Saraswati and Ganga. Due to their constant quarrelsome nature among them. Once Ganga tried to be close with Vishnu, this rebuked Saraswati but Lakshmi tried to pacify them but faced a curse rather. As per the curse, Lakshmi to appear as Tulasi. Sarawati cursed Ganga to run as a river in the world and Saraswati was cursed to run as a river in the netherworld. After this, Lord Vishnu transformed and became Brahma and Shiva to pacify Saraswati and Ganga.
GARUDA
Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his shoulders.
ICONOGRAPHY
According to various Puranas, Vishnu is the ultimate omnipresent reality and is shapeless and omnipresent. However, a strict iconography governs his representation, whether in pictures, icons, or idols:
He has four arms and is male: The four arms indicate his all-powerful and all-pervasive nature. His physical existence is represented by the two arms in the front, while the two arms at the back represent his presence in the spiritual world. The Upanishad Gopal Uttartapani describes the four arms.
The Shreevatsa mark is on his chest, symbolizing his consort Lakshmi.
He wears the auspicious "Kaustubha" jewel around his neck and a garland of vaijayanti flowers (Vanamala). Lakshmi dwells in this jewel, on Vishnu's chest.
A crown adorns his head: The crown symbolizes his supreme authority. This crown sometimes includes a peacock feather, borrowing from his Krishna-avatar.
He wears two earrings: The earrings represent inherent opposites in creation — knowledge and ignorance; happiness and unhappiness; pleasure and pain.
He rests on Ananta, the immortal and infinite snake.
Vishnu is always to be depicted holding four attributes:
A conch shell or Shankha, named Panchajanya, is held by the upper left hand. It represents Vishnu's power to create and maintain the universe. Panchajanya represents the five elements or Panchabhoota – water, fire, air, earth and sky or space. It also represents the five airs or Pranas that are within the body and mind. The conch symbolizes that Vishnu is the primeval Divine sound of creation and continuity. It also represented as Om. In the Bhagavad Gita, Krishna avatara states that of sound vibrations, 'He is Om'.
The Chakra, a sharp, spinning, discus-like weapon, named "Sudarshana", is held by the upper right hand. It symbolizes the purified spiritualized mind. The name Sudarshana is derived from two words – Su, which means good, superior, and Darshana, which means vision or sight; together. The Chakra represents destruction of ego in the awakening and realization of the soul's original nature and god, burning away spiritual ignorance and illusion, and developing higher spiritual vision and insight to realize god.
A mace or Gada, named "Kaumodaki", is held by the lower right hand. It symbolizes that Vishnu's divine power is the source of all spiritual, mental and physical strength. It also signifies Vishnu's power to destroy materialistic or demonic tendencies (Anarthas) that prevent people from reaching god. Vishnu's mace is the power of the Divine within us to spiritually purify and uplift us from our materialistic bonds.
A lotus flower or Padma is held by the lower left hand. It represents spiritual liberation, Divine perfection, purity and the unfolding of Spiritual consciousness within the individual. The lotus opening its petals in the light of the Sun is indicative of the expansion and awakening of our long dormant, original spiritual consciousness in the light of god. The lotus symbolizes that god is the power and source from which the universe and the individual soul emerges. It also represents Divine Truth or Satya, the originator of the rules of conduct or Dharma, and Divine Vedic knowledge or Jnana. The lotus also symbolizes that Vishnu is the embodiment of spiritual perfection and purity and that He is the wellspring of these qualities and that the individual soul must seek to awaken these intrinsic Divine qualities from Vishnu by surrendering to and linking with Him.
To this may be added, conventionally, the vanamaala flower garland, Vishnu's bow (Shaarnga/Kodand) and his sword Nandaka. A verse of the Vishnu Sahasranama stotram states;vanamālī gadhī shārngī shanki chakri cha nandaki / shrīmān nārāyaņo vişņo vāsudevo abhirakşatu//; translation: Protect us Oh Lord Narayana who wears the forest garland,who has the mace, conch, sword and the wheel. And who is called Vishnu and the Vasudeva.
In general, Vishnu's body is depicted in one of the following three ways:
Standing on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal.
Reclining on the coiled-up thousand-hooded Shesha Naga, with Lakshmi seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.
Riding on the back of his eagle mount, known as Garuda. Another name for Garuda is "Veda atma"; Soul of the Vedas. The flapping of his wings symbolizes the power of the Divine Truth of Vedic wisdom. Also the eagle represents the soul. Garuda carrying Vishnu symbolizes the soul or jiva atma carrying the Super soul or Param atma within it.
AVATARS
Ten avatars (dashavatara) of Vishnu are the most prominent: Apart from the most prominent incarnations there are believed to more.
The most commonly believed incarnations of Vishnu are:
Matsya, the fish that kills Damanaka to save the vedas and also saves Manu from a great flood that submerges the entire Earth.
Kurma, the turtle that helps the Devas and Asuras churn the ocean for the nectar of immortality.
Varaha, the boar that rescues the Earth and kills Hiranyaksha.
Narasimha, the half-lion half human, who defeats the demon Hiranyakashipu.
Vamana, the dwarf that grows into a giant to save the world from King Bali.
Parashurama, "Rama of the battle axe", a sage who appeared in the Treta Yuga. He killed Kartavirya Arjuna's army and clan and then killed all the kshatriyas 21 times.
Rama, the prince and king of Ayodhya who killed the Demon King Raavan.
Krishna, the eighth avatar of Vishnu, who takes part in the Mahabharata epic. Krishna is worshipped as the Supreme Avatar of Vishnu (Supreme Personality of Godhead) in Gaudiya-Vaishnava philosophy.
Buddha, the ninth avatar of Vishnu.
Kalki, the tenth Avatar of Vishnu and said to be the harbinger of the end Kali Yuga. This avatar of Vishnu is yet to come.
Some versions of the above list include Hayagreeva among the Dashavataras while some include Buddha as ninth avatar of Vishnu. Another 22 avatars are given in Chapter 3, Canto 1 of the Bhagavata Purana, although it states that "the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water".
BEYOND HINDUISM
SIKHISM
Guru Granth Sahib of Sikhism mentions Vishnu, one verse goes:
The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased. He dwells apart from Maya. Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a Vaishnaav; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lords Glory. Within his mind and body, he meditates in remembrance on the Lord of the Universe. He is kind to all creatures. He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status.
BUDDHISM
While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism. Lord Vishnu is also known as upulvan, or uthpala varna, meaning "Blue Lotus coloured". Some postulates that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Uthpala Varna was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to Chronicles "Mahawamsa", "Chulawamsa" and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra(Indra) and Sakra delegated this task of custodianship to god Vishnu. In contrary to vedic Hinduism, in assimilation of Hindu god Vishnu into Sinhalese Buddhism, Vishnu becomes a mortal being and a Bodhisattva aspiring Buddhahood. Additionally, Vishnu is considered as the god of home and hearth representing mercy, goodness, order and stability. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu "Kovils" or "devalayas", all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu. John Holt in his groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Vishnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. 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 early 1700s, Holt states that vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa. In Buddhist mythology, when Vishnu failed to traverse the universe in three steps, he was given the title "Ardha Vishnu (Half-Vishnu)" and when Vishnu banished demons from the Vaishali (Vishala)in India, he became "Mulu Vishnu or Whole Vishnu". The extreme significance of god Vishnu in Sinhala society is reflected in recitals of the traditional "Offerings to dwarfs and crossing the door frame (bahirwayanta dola pideem saha uluwahu peneema)" that starts with Sri Vishnu invocation.In the recitals,mentioning of the aspiring Buddhahood of Vishnu which is of prime importance to Buddhists and wishes for him to live five thousand and more years highlight the central role of Vishnu in the psyche of Sri Lankan Buddhists.
OTHERS
James Freeman Clarke, Richard Leviton, James Cowles Prichard, and others have noted the similarities between Vishnu and Ancient Egyptian God Horus.
During an excavation in an abandoned village of Russia in the Volga region, archaeologist Alexander Kozhevin excavated an ancient idol of Vishnu. The idol dates from between the 7th and 10th centuries. In the interview Kozhevin, stated that, "We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research"
THOUSAND NAMES OF VISHNU
Vishnu's many names and followers are collected in the Vishnu Sahasranama, (Vishnu's thousand names) from within the larger work Mahabharata. The character Bheeshma recites the names before Krishna on the battlefield of Kurukshetra, praising him (Vishnu) as the supreme god. These Sahasranama are regarded as the essence of all Vedas by followers of Vaishnavism, who believe sincere chanting of Vishnu Sahasranama results in spiritual well-being and a greater awareness of God.
The names are generally derived from the Anantakalyanagunas (meaning: infinite auspicious attributes).
According to the Siddhartha-samhita there are twenty-four forms of Lord Vishnu. The twenty-four forms are
Vasudeva
Sankarshana
Pradyumna
Anirudha
Keshava
Narayana
Madhava
Govinda
Vishnu
Madhusudana
Trivikrama
Vamana
Sridhara
Hrishikesha
Padmanabha
Damodara
Purushottama
Achyuta
Narasimha
Janardana
Hari
Krishna
Adhokshaja
Upulvan, Uthpala Varna - In Sri Lanka, Vishnu is also referred to as Upulvan ( Blue Lotus Coloured)
WIKIPEDIA
The edition of the Norwich Mercury dated Saturday October 20 1917 included this picture along with the caption Corpl. Spalding, Canadians, son of Mr. and Mrs. Spalding, South Lowestoft, killed in action. He had been awarded the Military Medal.
SPALDING, R C
Rank:………………….Corporal
Service No:…………..9250
Date of Death:……….12/09/1917
Age:……………………28
Regiment/Service:…..Canadian Infantry, 3rd Bn.
Awards:……………….M M
Grave Reference:……III. A. 1.
Cemetery:
FOSSE NO.10 COMMUNAL CEMETERY EXTENSION, SAINS-EN-GOHELLE
Additional Information:
Son of James and Kate E. Spalding, of 96, Warden St., Mimico, Ontario. Native of Lowestoft, England.
CWGC: www.cwgc.org/find-war-dead/casualty/304870/SPALDING,%20R%20C
He is not remembered in the War Memorial Chapel in the Church of St Margaret, Lowestoft.
His Canadian Army Service records can be accessed here:-
www.bac-lac.gc.ca/eng/discover/military-heritage/first-wo...
(Several of the pages are very difficult to read and looking as if they were moved during the scanning process).
Born Lowestoft in April 1889, Reginald Charles Spalding was an unmarried Labourer when he enlisted in the 3rd Battalion at Valcartier, Quebec, on the 22nd September 1914. His next of kin was James Spalding of 13 Avondale Road, Lowestoft. He had previous military experience – 2 years in the 19th Hussars. No address appears to have been recorded for him.
He was recorded at his initial medical as 5 feet 5 and a half inches tall, with blue eyes, dark brown hair and a ‘Medium; complexion. His distinguishing mark was a tattoo “R.S” on his left forearm.
He was given service number 9250 and joined 8 Company. He sailed from Quebec on the 4th October 1914. He assigned some of his pay to his mother, Mrs Kate Spalding, of 13 Avondale Road, Lowestoft.
On the 9th November 1915 he was treated for a tonsular abscess a 1 Canadian Field Ambulance, returning to duty on the 13th. He rejoined his unit in the field on the 17th.
On the 24th February 1916 he was admitted to No.8 Stationary Hospital at Boulogne with a wound to his left foot. A subsequent investigation dates the incident to the 23rd February 1916 when it is recorded that he stood on a nail at Wolveringham which entered the foot and poisoned it. By the 2nd March 1916 he was being treated at the London War Hospital, Epsom. On the 13th April 1916 he moved to the Canadian Convalescence Hospital at Monks Horton, moving a few days later, (19th) to another convalescence facility at Woodcote Park, Epsom. He was discharged on the 17th May 1916 and posted to the 12th Reserve Battalion at Shorncliffe. He was absent from the last parade on the 1st June 1916 until 11 a.m. on the 2nd, and was admonished and forfeited two days’ pay. He was sent overseas on the 6th June 1916 and rejoined his unit in the field on the 8th.
He was promoted to Sergeant on the 30th October 1916, however this didn’t last long. He was held in confinement from the 26th December 1916 to the 9th January 1917 awaiting a Court Martial. He was tried and convicted of drunkenness and reduced to the rank of Corporal. However a pension was awarded to his father after Reginalds’ death at the rate for a Private, so possibly his being a Corporal was an unpaid rank.
The award of his Military Medal appeared in the London Gazette dated 18th July 1917.
He died of wounds at the 1st Canadian Field Ambulance, having received shot wounds to the left arm and leg, the leg being also fractured.
By the time his medals were issued his father James and mother K.E. gave their address as Box 317, 96 Warden Street, Mimico, Toronto.
The Medal Index Card for Corporal 9250 R E Spalding, Canadian Infantry Battalion, is held at the National Archive under reference WO 372/23/169305
Source: discovery.nationalarchives.gov.uk/details/r/D6222607
This covers the award of his Military Medal in the France Theatre of War.
No match on Picture Norfolk, the County Image Archive.
1889 – Birth & baptism……………
The birth of a Reginald Charles Spalding was registered with the Civil Authorities in the Mutford District of Suffolk in the July to September quarter, (Q3), of 1889.
The Mutford Civil Registration District included both the Civil Parish of Oulton and also of Lowestoft.
The baptism of a Reginald Charles Spalding, born 18th April 1889, took place at St Michael, Oulton, Suffolk, on the 26th May 1889. Parents were James, a Brickmaker, and Kate. The family lived in the parish.
Source: www.freereg.org.uk/search_records/5b812992f493fd0ece92306...
Partial Source: www.familysearch.org/ark:/61903/1:1:NB1B-2GZ
1891 Census of England and Wales
The 1 year old “Reignald” Spalding, born Oulton, Suffolk, was recorded living at Woods “Looke”, Oulton. This was the household of his parents, James, (aged 35, a Labourer at Oil Mills, born Topcroft, Norfolk) and Kate, (aged 26, born Colchester, Essex). As well as ‘Reignald’ the couple have a 3 year old son Earnest, also born Oulton.
Oulton and Lowestoft were already closed to being merged by this stage in all but name.
1901 Census of England and Wales
The Spalding family were now living at 49 Clemence Street, Lowestoft. As well as parents James, (45, Bricklayers Labourer) and Kate, (35) there are their children:-
Ernest………aged 13…..born Lowestoft
Reginald……aged 11…..born Lowestoft
James………aged 9…….born Lowestoft
Thomas…….aged 5…….born Lowestoft
John………..aged 3…….born Lowestoft
Dorothy……aged 1…….born Lowestoft
There is no obvious match for him on the immigration records from the UK end.
However, the arrival of a 21 year old single man Reginald C. Spalding from England aboard the Empress of Ireland was recorded at Saint John, New Brunswick in November 1910. He was bound for Toronto and intended to work as a Labourer. But he is neither recorded as a returning Canadian nor was he paid the “British Bonus”, which he could have claimed if he intended to stay permanently.
Source: www.familysearch.org/ark:/61903/1:1:2HGT-9P4
1911 Census of England and Wales
His parents were now living at 13 Clemence Street, Lowestoft. The 57 year old James, a Bricklayers Labourer, (now recorded as born Wooton*, Norfolk) and the 46 year old Kate have been married 24 years and have had 10 children, of which 9 were then still alive. Still single and living with them are James, (19, Wood Dealer), Thomas, (15, Apprentice to Boot Maker), John, (13, Fire Wood Dealer), Dorothy, (11), Grace, (9), Edith (7) and Edward, (1). All the children except James, (Oulton), were born Lowestoft.
(*Given he stated Topcroft on the 1891 & 1901 censuses, that should probably be Woodton)
Army Career………………………….
Battalion War Diary from the time he stood on a nail.
Tuesday, February 22, 1916
Location: DRAMOUTRE
Entry: Working parties. Remainder of battalion inoculated. Cold, heavy snowfall.
Wednesday, February 23, 1916
Location: DRAMOUTRE
Entry: Gas Alert. Working parties. Still cold, snow on the ground.
Dinner by Capt DYMOND and Capt. MacNAMARA to wet their stars.
qormuseum.org/history/timeline-1900-1924/the-first-world-...
An appendix to the May 1917 War Diary includes his name in a list of honours awarded. These honours appears to relate to the battalions’ actions between the 2nd and 4th May 1917.
The war diary records these as:-
May 2nd
Very heavy strafe [sic] along whole front at 9.00 pm
1.05am: Relief complete, 14th Canadian Battalion moving back to Red Line.
1.20 am: Major G.E. REID left Battalion Headquarters, he is going out to stake out Battalion Assembly Area, taking an officer and 4 men from “A” and “B” Companies and one officer from “C” and “D” Companies.
4.20 am: Major G.E. REID reports posts as put out by 3rd Canadian Infantry Brigade are not in location as given us by our Brigade, but positions seem to have been re-adjusted by Major REID without a great deal of trouble.
10.00 am: Morning quiet.
3.00 pm: Conference of O.C. Companies at Battalion Headquarters in which all small difficulties were discussed and settled.
4.30 pm: Lieut. RENNOCK, Engineer Officer who is being attached to us, reported at Battalion Headquarters.
4.50 pm: Brigade Major called at Battalion Headquarters.
5.20 pm: Word received that ZERO hour has been changed from 4.05 am to 3.45 am, much to our dissappointment [sic], as 3.45 am seems to early, 4.20 am would have been just about right.
6.15 pm: Lieut. CAMERON, 1st Brigade, C.F.A., our Artillery Liaison Officer, reported at Headquarters for duty.
9.00 pm: Very heavy artillery along our front.
9.30 pm: Major G.E. REID left for Assembly Area, he is going to check over and see that Companies occupy correct positions.
MAY 3rd
12:20 am: Battalion Headquarters arrived at Headquarters at B.5.d.2.6., (in ARLEUX LOOP) All units reported in position in the Assembly Area except “D” Company.
12.30 am: Lieut. RENNOCK, C.E., reported at Headquarters, sappers detailed to their respective Companies, 4 to “B” Company 6 to “A” Company and 2 to “C” Company.
12.50 am: No reports from “D” Company as yet.
1.04am: Time synchronised with Brigade.
1.17 am: Private DYSON, Battalion runner, who has been around Companies reports “D” Company not in position.
1.30 am: Lieut. M. CLIFF reported at Battalion Headquarters and states “D” Company were considerably disorganized by a shell causing them some casualties, including their guide and a platoon Commander. When last seen this Company seems to have been heading away over to the right.
1.20 am: 6 Scouts sent out to locate “D” Company.
1.40 am: Very heavy enemy straefe opened on our front and to our right.
1.55 am: Straefe still continues.
2.00 am: Straefe dying down.
2.13 am: Lieut-Col. R.P. CLARKE, O.C. 2nd Canadian Battalion, called at our Headquarters.
2.20 am: Everything quiet.
2.31 am: Received synchronized time from Signal Master, C.Z.A., watch sent to Companies 5 seconds fast.
2.34 am: Lieut. NICHOLSON, “YUKON” Battery of Machine Guns reported at Battalion Headquarters. He has 8 guns about 300 yards West of Battalion Headquarters.
2.41 am: Message received from Lieut. BROOKE that he has lost all his Officers and guides, is in ARLEUX LOOP but does not know where he is in relation to Assembly Area. Lieut. PATTERSON sent to guide him into his position in Assembly Area, it seems from runners story that “D” Company has had very hard time, suffering many casualties.
2.44 am: Lieut. STEVENSON sent for to come up to “D” Company.
3.00 am: Word received from Assembly Area that casualties are, “A” Company 1, “B” Company 6, “C” Company Nil.
3.02 am: Word sent to Brigade that we are in position less “D” Company.
3.05 am: Enemy artillery fairly active, his barrage line seems to fall on about “C” Companies line in Assembly Area.
3.07 am: Phoned Brigade Major and asked for counter-battery work.
3.15 am: Lieut. DUNCAN, with Stretcher Bearer party, reported at Battalion Headquarters.
3.18 am: Enemy still shelling vicinity of “A” Company heavily.
3.45 am: Attack commenced, enemy artillery active especially on back area.
3.52 am: Brigade Major phoned re “D” Company. No news of it as yet
4.01 am: Lieut. STEVENSON reported at Battalion Headquarters.
4.40 am: German Machine Guns appear active.
4.55 am: Wounded Lance Corporal from “A” Company states his Company was right through the Wood but when he was wounded they were being very hard pushed.
5.05 am: 1 officer and 19 men, German prisoners captured by “A” Company passed Battalion Headquarters.
5.20 am: Word received from “D” Company that they are in position but that they only have 25 men left.
5.40 am: Captain HUTCHISON reports capture of final objective and establishment of Strong Points as laid down.
6.16 am: 2nd Battalion wounded state that they have taken front line but cannot get through the town.
6.40 am: Lieut. MAY, Brigade Signal Officer phoned that he had Brigade Majors authority to state that a Company of the 4th Battalion would be attached to us, connection cut before conversation was finished.
6.41 am: Word received from “B” Company that they were digging in on Final Objective at 5.25 am.
6.45 am: Both front line companies ask for bombs and S.A.A.
6.50 am: Artillery Liaison Officer given our boundaries.
7.30 am: Brigade Major states he will wire through authority to us to have a Company of the 4th Battalion attached to us.
7.55 am: Brigade Major informs us that “C” Company 4th Battalion is being attached to us.
8.20 am: Major CUNNINGHAM called at our Headquarters.
8.30 am: Situation on left clear, we being in direct touch with the 2nd Battalion, but the right is still very obscure, it seems that the Britishers have not captured even the enemy’s front line.
10.00 am: From information received from Major CROWTHER who has passed through seriously wounded, and also from written report from Lieut. McPHERSON, it seems impossible to send troops over the ground between ARLEUX Crucifix and the BLUE Objective.
10.30 am: Message received from Captain HUTCHISON that his position is very grave and that he is gradually turning his flank.
10.50 am: Scout Officer of 2nd Battalion reported at Battalion Headquarters giving us information as to a way up to the line.
11.30 am: A 4th Battalion platoon ordered up to position now occupied by “C” Company, the two platoons of “C” Company being placed under “A” Companies orders.
12 noon: Word received, the Germans are advancing on our newly won positions. S.O.S. sent up and a protective barrage laid down.
12.10 pm: In consequence of above entry, orders as issued in para timed “11.30 am” are cancelled as far as it concerns 4th Battalion.
12.30 am: Platoon of 4th Battalion under Lieut. WALLER sent forward to reinforce “A” Company.
12.45 pm: Prisoners which have passed Battalion Headquarters now number 110 O.R.
12.50 pm: 14th Battalion commence to arrive in ARLEUX LOOP.
1.20 pm: Another 4th Battalion platoon under Lieut. STEVENSON, Lewis Gun Officer, 3rd Battalion, being organized to go forward to the support of “A” Company.
1.40 pm: Platoon which left at 12.30 pm returned, Lieut. WALLER and 3 O.R. including Platoon Sergeant being killed. These men report it is absolutely impossible to get across to the BLUE Objective, the enemy laying down a very heavy barrage and also a very heavy direct machine gun dire [sic], about 400 yards in front on ARLEUX LOOP, from the enemy’s front line on the right, which does not seem to have been taken by the Fusiliers.
1.40pm: Platoon which was to go forward under Lieut. STEVENSON recalled in consequence of above entry.
2.20 pm: Quietest moment since ZERO.
3.00 pm: Relief asked for tonight in conversation with Brigade Major
5.00 pm: Brigade Major informs us relief impossible.
6.00 pm: Enemy artillery shelling quite heavily, especially in region of ARLEUX LOOP.
8.00 pm: Major REID left Battalion Headquarters for forward area.
8.10 pm: Portions of “C” and “D” Companies who have been ordered to return to positions in ARLEUX LOOP commenced to arrive.
8.30 pm: Two platoons of “C” Company, 4th Battalion under Lieut. STEVENSON being organized to go forward to support of “A” Company, as well as taking supplies of bombs, etc., other two platoons are reporting to Lieut. CLIFF at WILLERVAL to look after bringing up of rations. On completion of this task they are going forward to occupy BLUE Objective.
8.40 pm: Lieut. CLIFF to WILLERVAL to look after supply of rations.
9.02 am: Platoons of 4th Battalion under Lieut. C.E. STEVENSON, Lewis Gun Officer, 3rd Battalion, commenced to pass Battalion Headquarters.
9.30 pm: Brigade Major called at Battalion Headquarters.
9.50 pm: Two damaged Lewis Guns sent down to Battalion Headquarters and changed, the two spare ones at Battalion Hqrs., being sent up to them.
10.35 pm: 2nd Battalion are reported to have put up S.O.S. on their front and there is quite a heavy artillery fire on our front.
10.50 pm: 2 platoons of 4th Battalion with rations for “A” and “B” Companies passed Headquarters.
MAY 4th
12.15 am: Major REID returned from Forward Area, his report confirming those received from Capt. HUTCHISON, earlier in the day, he also reports the two platoons under Lieut. STEVENSON have reported to Capt. HUTCHISON and are digging in.
3.15 am: Word received, 3 officers from Transport are at Brigade Headquarters, they being given instructions to remain at Dressing Station.
4.40 am: Message received from Capt. HUTCHISON that our Artillery was shooting short about 3.15 am.
6.00 am: Very bright and sunny day, everything quiet along our front.
12.50 pm: Operation Orders received for relief tonight.
3.00 pm: The Commanding Officer of releiving [sic] Battalion (1st EAST Surrey’s arrived). The Runner carrying the 4.00 pm “3rd” message I have tried to get through to Capt. HUTCHISON today, returned exhausted, reporting it is absolutely impossible to get forward.
5.30 pm: Lieut. CLIFF sent out with guides to meet incoming Battalion.
7.40 pm: Word received from Brigade that 6th Brigade are attacking at 8.00 pm, No times to warn forward Companies.
8.00 pm: Attack commenced, heavy barrage on our front and S.O.S. put up to our right.
8.45 pm: Enemy artillery activity dying down.
9.30 pm: 1st East Surrey’s commenced to arrive.
9.40 pm: 10 guides arrived from Capt. HUTCHISON to guide the 4 platoons and the 2 Company Headquarters off the releiving [sic] unit into the forward area.
10.00 pm: Lieut. WATSON, O.C. “C” Company of the 4th Battalion, passed Headquarters on a stretcher, seriously wounded.
11.30 pm: Our troops commenced to pass Battalion Headquarters, moving to MAISON BLANCHE.
qormuseum.org/history/timeline-1900-1924/the-first-world-...
On the day…………………………
An appendix in the war diary for September 1917 shows him wounded on the 11th September 1917 and died the same day.
The Battalion War Diary reads:-
September 11, 1917
Location: Front Line
Entry: Battalion football team played 107th Pioneer Battalion Team a tie game in Divisional elimination. Lieut. J.A. Clark reported back from hospital. Lieut. H.A. Thompson reported back from 1st Canadian Entrenching Battalion. Throughout the day enemy trench mortars and rifle grenades active on our front line. Enemy artillery active in afternoon on Back areas. Under orders from Brigade an attempt was made to dig a new trench in front of our present front line from junction of Nuns Alley and Twisted Alley, East and in front of a lone house, to Nuns Alley Post. A covering party of one platoon from front line company made its way out into No-Mans-Land 8.45 a.m., but were spotted by the enemy and fired at with Machine guns. At 9.30 p.m. the Canadian Engineering Officer began to tape the new trench, and digging party of 110 Other Ranks from C Company, and garrison of one platoon from B Company who were lined up, proceeded to take their positions, covering party and most of digging party got into their positions and started to dig. Enemy Machine Gun fire again opened up at 10.20 p.m. and also with Trench Mortars, and party was recalled to front line. A second attempt was made, but very heavy Machine Gun Fire and rifle fire caused retirement. The enemy sent up an S.O.S. signal at 11.20 p.m., evidently expecting an attack. All trenches and Support areas were subjected to a very heavy fire, and at about 12 midnight the Battalion Commander orders a cessation of operations. Working parties of 13th Canadian Battalion and 107th Pioneer Battalion suffered losses in Support area. The Battalion was extremely fortunate and got back to the trenches with a loss of 4 Other Ranks wounded. Weather – fine.
Source: qormuseum.org/history/timeline-1900-1924/the-first-world-...
Mildly photoshopped to minimise impact of damage present on the original image.
On the seventh night we celebrate Kalaratri Devi. This form of Durga has a complexion dark as night which symbolises infinity. Goddess Kalaratri is the Devi that accepts everything from the Devotee, not only the good, but all the negative qualities. She just absorbs them.
On this night we offered rose water and oil to the feet of the Divine Mother. Gurudev spoke about Kalaratri Devi as the destroyer of our egoistic qualities.
This picture appeared in the edition of the Norwich Mercury dated 10th July 1915 along with the following caption:-
METHWOLD’S FIRST LOSS.
Private Alfred Wortley, of the 2nd Canadian Contingent, youngest son of Mr. John Wortley, sen., Garden House, Methwold, who was wounded at Ypres on May 22nd, and died the next day. He is the first Methwold man to fall in the present war.
When I researched the names on the Methwold War Memorial in 2019 I could not find a match in the military records for the Alfred Wortley Waters who was listed.
Now I can see he is:-
Private…………….. WORTLEY, A
Service Number….. 81988
Died……………….. 23/05/1915
Unit:…………………10th Bn.Canadian Infantry
Buried at AIRE COMMUNAL CEMETERY
Location: Pas de Calais, France
Cemetery/memorial reference: I. B. 17.
Source: www.cwgc.org/find-war-dead/casualty/467584/wortley,-/
The Commonwealth War Graves Commission on it page relating to the Aire Communal Cemetery notes:-
Aire is a town about 14 Kms south-south-east of St. Omer. From March 1915 to February 1918, Aire was a busy but peaceful centre used by Commonwealth forces as corps headquarters. The Highland Casualty Clearing Station was based there as was the 39th Stationary Hospital (from May 1917) and other medical units. Plot I contains burials from this period.
Source: www.cwgc.org/find-a-cemetery/cemetery/53600/aire-communal...
The Canadian Service record for Alfred can be viewed online at the Canadian National Archive although there are issues with some of the pages.
central.bac-lac.gc.ca/.item/?op=pdf&app=CEF&id=B1...
Alfred attested on the 14th December 1914 at Winnipeg, Manitoba. He stated he was born Methwold, England on the 26th June 1882(?tbc although the age also appears to be stated as 32 years and 5 months – but all the relevant pages are incredibly poorly scanned). He was single and working as a Farmer. He gave his next of kin as John William Wortley of Garden House, Methwold. He had no previous military experience.
He had a dark complexion, brown eyes and dark brown hair. He had no distinctive marks.
He was issued with service number 81988 and initially posted to the 32nd Battalion.
Alfred sailed from Halifax aboard the S.S. Vaderland on the 23rd February 1915 with that Battalion.
He left the UK for France on the 26th April 1915. He was subsequently transferred to the 10th Battalion on the same day.
He was admitted to No.5 Canadian Field Ambulance on the 22nd May 1915 with Gunshot Wounds to Shoulder and Chest.
He is recorded as having died of wounds on the 23rd May 1915 while on board Barge C No.2 Ambulance Flotilla. He had Gun shot wounds to his shoulder and chest.
There is a card that appears to date from 1921 which references a daughter, Miss Lilian Agnes Wortley whose address was given as c\o Mrs. Mary A Lock, California Cottages, Fincham, Downham Market, Norfolk, England. It is stated that at that point the mother and father are deceased and the widow is believed to be deceased.
1881 or 1882 – Birth?.........
I had previously tried tracking down some of the younger family members, as there was no obvious birth record in Norfolk for an Alfred Wortley or an Alfred Waters during the right period.
The birth of a Henry Wortley (surname) Waters, mothers’ maiden name Brown, was registered with the Civil Authorities in the Thetford District in Q3 1878.
The birth of a Herbert Wortley (surname) Waters, mothers’ maiden name Brown, was registered with the Civil Authorities in the Thetford District in Q3 1880.
The birth of a Freda Eva Waters, mothers’ maiden name Brown, was registered with the Civil Authorities in the Thetford District in Q4 1883.
But even a search for Alfred’s registered in the Thetford District 1881-83, doesn’t bring up any obvious matches – but a check of FreeBMD yielded a result on a search for Waters registered in the Thetford District in that time frame. The birth of an Alf Wortley (with surname) Waters was registered in the July to September quarter, (Q3), of 1881. Checking my other sources to find out why this match had not been returned I find the first name has been transcribed as “Alfwortley” Waters, with no mothers’ maiden name as yet available.
I could not find an online baptism record for him as yet.
1891 Census of England and Wales
There is no obvious match for Alfred Wortley Waters or his family on this census, but working back from the details on the 1901 Census there is a Wortley family recorded living at an unspecified address at Methwold. Parents were John Wortley, a 49 year old Farmer from Methwold, and Mary Ann Wortley, aged 48 and on this census stated to have been born Northwold, Norfolk. Their children living with them, all unmarried, are:-
Louisa M. ……aged 22…born Methwold
Mary Jane……aged 20….born Methwold
Robert………..aged 16….born Methwold…Farm Servant
George……….aged 14….born Methwold…Farm Servant
Henry………...aged 12…..born Methwold…Farm Servant
Herbert……….aged 10…..born Methwold
Alfred………..aged 9……born Methwold
Freda E………aged 7……born Methwold
On the 1892 edition of the Norfolk Register of Electors a John Wortley is recorded as entitled to vote in County Council and Civil Parish elections as he had land and tenement, (i.e. most likely a Tenant Farmer) known as the Garden House and Templash, Methwold.
Source: www.familysearch.org/ark:/61903/1:1:2HB9-3Q4
1901 Census of England and Wales
The 19 year old Alfred Wortley Waters, (surname Waters), an unmarried Farmers Son born Methwold, was recorded living at a dwelling on Holmes Green, Methwold. This was the household of his parents John Wortley Waters, (aged 59, a Farmer, born Methwold), and Mary Ann Waters, (aged 58, born Methwold). As well as Alfred their other unmarried children living with them are:
Robert Wortley Waters……aged 26…Groom Gardener
Herbert Wortley Waters…..aged 20….Farmers Son
They were both born Methwold.
1902 – Marriage……………………….
The marriage of an Alf Wortley (surname) Waters, aged 21 and a bachelor, to the 17 year old Florence May Lock, a spinster, took place at St George, Methwold, on the 5th July 1902. Alf was living at Methwold and was the son of John Wortley (surname) Waters, a Farmer. Florence also lived at Methwold and was the daughter of Mills Lock, an Engine Driver. Witnesses were Mills Lock and Bertha Frances Lock.
Source: www.freereg.org.uk/search_records/581837cee93790eb7f634ee...
The 1901 Census listed Mills with a wife Harriet and a 16 year old daughter Florence, born Thurlton, Norfolk.
At a subsequent probate hearing in 1920 in the Dauphin Judicial District of Manitoba, Canada into an application made by Robert Wortley of Methwold, he has made a sworn statement before a Notary Public that Alfred was married at the time he deceased and that the marriage had produced a daughter Lillian Agnes Wortley, who was born on the 21st September 1902. However to the best of his knowledge the couple had lived apart since 1902 and at the time of the declaration, (25th November 1919), he did not know the whereabouts of the widow and child.
A similar statement was made by another brother, Harry, who also confirms the bona fides of the handwriting of the letters - the will actually consisted of letters he had written to Wortley family members and were submitted as evidence of his intentions for the disposal of his estate in the event of his death.
Robert was applying for administration in his capacity as executor of his fathers will, as Alfred had left his land in Manitoba to the father.
Source: www.familysearch.org/ark:/61903/1:1:QKBT-3877
July 1907 – emigration………………
Alf Wortley, a 26 year old unmarried Farm Labourer born England, was recorded bound for Halifax, Nova Scotia aboard the Carthaginian in July 1907. He intended to stay as a one off British Bonus was paid out to him.
Source: www.familysearch.org/ark:/61903/1:1:2QS8-ZR8
1911 Census of Canada……………..
An Alfred Wortley, single and born England in June 1882 was recorded living in the household of his employer William MacDonald, a Farmer at Marquette, District 19, Manitoba. Unfortunately the year of emigration has been left blank. He gives his nationality as Canadian. His earnings for the year of 1910 was $700.
www.familysearch.org/ark:/61903/1:1:QV95-CZDT
1911 Census of England and Wales
His 69 year old widower father, John Wortley Waters, a Farmer were recorded living at The Garden House, Methwold. This was actually the household of his married son Henry Wortley Waters, (aged 32). Henry lives there with his wife of 8 years, Ellen Waters, and their four children, all surname Waters.
To add to the complication with tracking down this man, there is a potential match for his father-in-law, Mills Lock on this census. Aged 50 and an Engine Driver, he was living on Globe Street, Methwold. I was checking in case either his daughter Florence was living with him, or if there was an indication from the number of the children the marriage of Mills and his wife had produced, whether Florence was still alive. Trouble is that Mills is recorded as single, although he does state he has had 1 child and that the child is still alive.
As well as a widowed housekeeper, also in the household Mills had a grand-daughter living with him , the 8 year old Lily Lock, born Methwold. So if Mills had one child and his grand-daughter was a Lock, the likely implications are that his only child was a son, a single parent daughter, of a daughter who married a Lock. But in fact there is no birth recorded for a Lily Lock in the Thetford District, which might have helped resolve that. What there is is the birth of a Lily Agnes Waters, mothers’ maiden name “Locke”, which was recorded in the Thetford District in Q4 1902.
There does appear to be a candidate for Florence on the 1911 Census of England & Wales.
On the day…………………………….
In the Battle of Kitcheners Wood on the 22nd April 1915 the 10th Battalion were instrumental in stopping a German breakthrough after a gas attack. However they suffered nearly 75% casualties - no doubt this was the reason Alfred was rushed out to France on the 26th. In the letters included in the probate case referenced above, he apologised to his brother for not being able to visit but it was down to the short notice they were sent overseas, with the 32nd Battalion being disbanded and a draft sent to the 10th.
Reg. No 81988
B Coys
10. Batt
C.E.F.
April 29 1915
Dear Harry
I am writing you these few lines to let you know that I am at the front now. I would very much liked to have come and see you before leaving England but I tried my best to get away but I couldn’t make it. Guess you were expecting to see me at the fair well I was looking forward for that to but I couldn’t get away well boy this weather is just grand out here its quite warm enough in the daytime but a little cold at night. I didn’t have a chance to write to you to tell you that I was leaving Shorncliff as we only got a very short notice. Well as I am writing this I can hear the guns quite plainly and it sounds a lot like the first of September in England. Well our old battaliom is broken up and we form a part of the 10 Battalion now. Well I hope this will find you as well as it leaves me fine and dandy felias(?). Let the others know as I won’t be able to write to all. I can’t tell you much as we are not aloud to say were we are so I guess I will close now with love to all from yours very sincerely,
A Wortley.
Battalion War Diary
6th May 1915 Merris
(Part) A draft arrived from ENGLAND. These were men of average physic but green and untried, as expected very few of them had ever fired a shot and none had fired(?) their musketry course before being sent out, nor during their enlistment in NOVEMBER 1914.
(Side note, 18 Officers, 346 Other Ranks)
(The battalion returned to the front line on the 19th).
20th May 1915
All the fire trench, all old BRITISH trench were heavily shelled, especially the line facing from M3 to K1 in prolongation of WILLOW ROAD.
7.45 pm. Bn. ordered to make an attack on the ENEMY redoubt at K5, this attack failed as no previous reconnaissance had been made.
The bombardment preparing for this attack had been quite ineffectual and had not actually touched K5. The troops detailed for the attack were in open view of the ENEMY when crossing the gap near K2. The attack had been set for one hour before dusk. The only approach to K5 was through a narrow communication trench which was completely covered by the M.GUN fire of the ENEMY. The leading men of the attack were all shot down. The O.C. (MAJPR P.C. GUTHRIE) considering any further attempt would only lead to unnecessary loss of life discontinued the attack. During the night further reconnaissance was carried out near K2.
KILLED by shell LIEUT. G. TODHUNTER.
WOUNDED by shell HON. CAPT. C.T. COSTIGAN
21st May 1915.
Attack was postponed from dawn until dusk.
5.00 pm. Our artillery commemced preparation for the attack and put up splendid work.
8.00 pm. The attack was launched and 225 yards gained with small loss, a barricade was improvised in a communication trench within 60 yards from ENEMY, at point of (8.34 pm) intersection with ENEMY main trench, facing half left from this position was K5. Progress was here impeded by heavy machine gun fire from the ENEMY. The troops had been got ready for this rush by cutting gaps in our parapet through which the men moved and got formed up for the rush. For the attack the troops had been formed into two bodies, the left party being unsuccessful in gaining their object but the party going to the right having less obstruction proceeded a distance of about 425 yards passing K4, they then halted and put up a barricade, but were open to an attack from K5. “D” Co. which had then moved forward as the attack developed and progressed was pushed forward and occupied the space between the two ATTACKING PARTIES; and A Company of the 5th CANADIAN. BN. moved up into support, occupying the communication trench to a point 50 yards from K.4.
“A” Co of the 7th CANADIAN DN. Was moved up to the trench vacataed by “A” and “B” Co. of 10th BN when they advanced. A working party with engineers was immediately put to work to consolidate the captured trenches.
KILLED
LIEUT. W.A. REEVE
“ J.A. THOMPSON
“ A.N. MORGAN
“ S.E. LEWIS
WOUNDED
MAJOR E.J. ASHTON
CAPT. H.P. SNELGROVE
LIEUT. W.N. KNOWLES
“ O.J. WHEATLEY
“ R.F. FAIRBROTHER
“ J. FINN
“ W. ROMERIL
22nd May 1915
DAWN.
At dawn and on three separate occasions during the day the ENEMY made attacks on the captured positions and were repulsed with heavy losses to them. The position was subjected to a most terrific bombardment from the ENEMY and during the forenoon, about 50 yards closes to the ENEMY was shelled so heavily that the parapets were flattened down, all the occupants being killed, so that this position was abandoned and was not subsequently occupied by either force. The attack on the previous evening was a complete success and was carried out as ordered. The Battalion lost 18 Officers and about 250 other ranks, killed wounded and missing
KILLED
CAPT. R.H. STEWART
LIEUT. G.G. DUNCAN
By shell which hit Bn. H.Q.
Mildly photoshopped to minimise impact of damage present on the original image.
Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu) is a popular Hindu deity, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Lord Narayana and Lord Hari. As one of the five primary forms of God in the Smarta tradition, He is conceived as "the Preserver or the Protector" within the Trimurti, the Hindu Trinity of the divinity.
In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, the Panchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand.
Adherents of Hinduism believe Vishnu's eternal and supreme abode beyond the material universe is called Vaikuntha, which is also known as Paramdhama, the realm of eternal bliss and happiness and the final or highest place for liberated souls who have attained Moksha. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Vishnu's other abode within the material universe is Ksheera Sagara (the ocean of milk), where he reclines and rests on Ananta Shesha, (the king of the serpent deities, commonly shown with a thousand heads). In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatars, the most famous of whom are Rama and Krishna.
The Puranabharati, an ancient text, describes these as the dashavatara, or the ten avatars of Vishnu. Among the ten described, nine have occurred in the past and one will take place in the future as Lord Kalki, at the end of Kali Yuga, (the fourth and final stage in the cycle of yugas that the world goes through). These incarnations take place in all Yugas in cosmic scales; the avatars and their stories show that gods are indeed unimaginable, unthinkable and inconceivable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma, to vanquish those negative forces of evil that threaten dharma, and also to display His divine nature in front of all souls.
The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer, preserver or protector and Shiva the destroyer or transformer." These three deities have also been called "the Hindu triad" or the "Great Trinity", all having the same meaning of three in One. They are the different forms or manifestation of One person the Supreme Being or Narayana/Svayam Bhagavan.
Vishnu is also venerated as Mukunda, which means God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees or the worthy ones who deserve salvation from the material world.
ETYMOLOGY
The traditional explanation of the name Vishnu involves the root viś, meaning "to settle" (cognate with Latin vicus, English -wich "village," Slavic: vas -ves), or also (in the Rigveda) "to enter into, to pervade," glossing the name as "the All-Pervading One". Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, "one who enters everywhere". He also writes, atha yad viṣito bhavati tad viṣnurbhavati, "that which is free from fetters and bondages is Vishnu".
Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning "presence everywhere" ("As he pervades everything, vevesti, he is called Vishnu"). Adi Shankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root viś means 'enter into'." Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: "The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra 'whatever that is there is the world of change.' Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu."
SACRET TEXTS - SHRUTI & SMRITI
Shruti is considered to be solely of divine origin. It is preserved as a whole, instead of verse by verse. It includes the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda) the Brahmanas, the Aranyakas and the Upanishads with commentaries on them.
Smṛti refers to all the knowledge derived and inculcated after Shruti had been received. Smrti is not 'divine' in origin, but was 'remembered' by later Rishis (sages by insight, who were the scribes) by transcendental means and passed down through their followers. It includes the Bhagavata Purana and the Vishnu Purana which are Sattva Puranas. These both declare Vishnu as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe.
SHRUTI
VAISHNAVA CANON
The Vaishnava canon presents Vishnu as the supreme being, rather than another name for the Sun God, who also bore the name Suryanarayana and is considered only as a form of Vishnu.
VEDAS
In the Yajur Veda, Taittiriya Aranyaka (10-13-1), Narayana suktam, Lord 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. Rig Veda 1:22:20a also mentions the same "paramam padam". This special status is not given to any deity in the Vedas apart from Lord Vishnu/Narayana.[citation needed] Narayana is one of the thousand names of Vishnu as mentioned in the Vishnu Sahasranama. It describes Vishnu as the All-Pervading essence of all beings, the master of - and beyond - the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. This illustrates the omnipresent characteristic of Vishnu. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called "Preserver of the universe".
Vishnu is the Supreme God who takes manifest forms or avatars across various ages or periods to save humanity from evil beings, demons or Asuras. According to the extant Hindu texts and traditions, Lord Vishnu is considered to be resident in the direction of the "Makara Rashi" (the "Shravana Nakshatra"), which is about coincident with the Capricorn constellation. In some of the extant Puranas, and Vaishnava traditions, Vishnu's eye is considered to be situated at the infinitely distant Southern Celestial Pole.
Following the defeat of Indra and his displacement as the Lord of Heaven or Swarga, Indra asks Lord Vishnu for help and thus Lord Vishnu takes his incarnations or avatars to Earth to save mankind, thus showing his position as Supreme God to all of creation.
In the Puranas, Indra frequently appears proud and haughty. These bad qualities are temporarily removed when Brahma and/or Shiva give boons to Asuras or Rakshasas such as Hiranyaksha, Hiranyakashipu and Ravana, who are then able to defeat Indra in wars between Devas and Asuras. The received boons often made Asuras virtually indestructible.
Indra has no option but to seek help from Vishnu. Indra prays before Vishnu for protection and the Supreme Lord obliges him by taking avatars and generating himself on Earth in various forms, first as a water-dweller (Matsya, fish), then as an amphibious creature (Kurma avatar or Tortoise), then as a half-man-half-animal (Varaha the pig-faced, human-bodied Lord, and Narasimha the Lord with lion's face and claws and a human body). Later, Vishnu appears as human beings (Vamana the short-heighted person), Parashurama, Rama, Krishna, Buddha and finally as Kalki for performing his task of protecting his devotees from demons and anti-religious entities.
Vishnu's supremacy is attested by his victories over those very powerful entities. It is further attested by the accepted iconography and sculptures of Vishnu in reclining position as producing Brahma emerging from his navel. Brahma the creator is thus created in turn by Vishnu out of his own person. Instead Vishnu takes various avatars to slay or defeat those demons. But it is to be noted that Vishnu also provided boons to Akupresura, a bear faced demon who was destroyed by Lord Shiva.
Vishnu's actions lowered Indra's ranking among Hindu deities and led to the ascendancy of Vishnu.
Few temples are dedicated to the Sun or Suryanarayana, nor indeed Indra, nor does Indra figure largely in the Hindu religion.
Indra is almost completely absent from the deities considered as the chief or most important deity.
RIGVEDA
In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked alongside other deities, especially Indra, whom he helps in killing Vritra and with whom he drinks Soma. His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 are dedicated to Vishnu. In 7.99, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra.
The Rig Veda describes Vishnu as younger brother to Indra as Vamana. In Vaishnava canon the 'Vishnu' who is younger brother to Indra is identified as Vamana, Avatar of Vishnu, hence referred to as Vishnu by Vaishnavites. Vishnu is the Supreme God who lives in the highest celestial region, contrasted against those who live in the atmospheric or terrestrial regions. Vishnu is content with mere prayer, unlike almost all of the other gods who receive sacrificial offerings such as Havis, which is given using clarified butter, or Soma. Later foreign translators have view that Vedas place Indra in a superior position to Vishnu's Avatar of Vamana but in fact Vamana helps Indra by restoring his Kingdom.
An alternate translation is provided by Wilson according to Sayana:
When Thy (younger brother) Viṣṇu (Vamana) by (his) strength stepped his three paces, then verily thy beloved horses bore thee. (Rigveda 8:12:27)
Wilson mentions Griffith's possible translation as a footnote. However the following verse from Rigveda renders the above translation by Wilson more probable.
Him whose three places that are filled with sweetness, imperishable, joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. (Rig veda 1:154:4)
Wilson offers an alternate translation for Rigveda 10:113:2:
Viṣṇu offering the portion of Soma, glorifies by his own vigor that greatness of his. Indra, the lord of heaven, with the associated gods having slain Vritra, became deserving of honour. (Rigveda 10:113:2)
This verse sees Vishnu as one who is glorified by his own strength, while Indra became deserving of honor after having slain Vritra only in association with other gods.
However Vishnu's praise for other gods does not imply worship. Wilson translates:
Viṣṇu, the mighty giver of dwellings praises thee, and Mitra and Varuna; the company of Maruts imitates thee in exhilaration. (Rigveda 8:15:9) (page 280)
The following verses show categorically Vishnu as distinguished from other gods in Rigveda.
He who presents (offering) to Viṣṇu, the ancient, the creator, the recent, the self-born; he who celebrates the great birth of that mighty one; he verily possessed of abundance, attains (the station) that is to be sought (by all). (Rigveda 1:156:2) (page 98)
No being that is or that has been born, divine Viṣṇu, has attained the utmost limit of thy magnitude, by which thou hast upheld the vast and beautiful heaven, and sustained the eastern horizon of Earth.(Rigveda 7:99:2) (page 196)
The divine Viṣṇu, the best of the doers of good deeds, who came to the pious instituter of rite (Indra), to assist (at its celebration), knowing (the desires of the worshiper), and present at the three connected period (of worship), shows favor to the Arya, and admits the author of the ceremony to a share of the sacrifice. (Rigveda 1:156:5) (page 99)
Jan Gonda, the late Indologist, states that Vishnu, although remaining in the background of Indra's exploits, contributes by his presence, or is key to Indra's success. Vishnu is more than a mere companion, equal in rank or power to Indra, or sometime the one who made Indra's success possible.
Descriptions of Vishnu as younger to Indra are found in only the hymns to Indra, but in a kathenotheism religion like that of the Rigveda, each god, for a time, is supreme in the mind of the devotee.
In the Rig Vedic texts, the deity or god referred to as Vishnu is the Sun God, who also bears the name 'Suryanarayana'. By contrast, the 'Vishnu' referred to in 'Vishnu Purana', 'Vishnu Sahasranamam' and 'Purusha Sooktham' is Lord Narayana, the Consort of Lakshmi. Vaishnavites make a further distinction by extolling the qualities of Vishnu by highlighting his differences from other deities such as Shiva,[citation needed] Brahma or Surya.
THREE STEPS
Hymn 7.100 refers to the celebrated 'three steps' of Vishnu (as Trivikrama) by which he strode over the universe and in three places planted his step. The 'Vishnu Suktam' (RV 1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:
The princes evermore behold / that loftiest place where Vishnu is / Laid as it were an eye in heaven.(trans. Griffith)
Griffith's "princes" are the sūri, either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is quoted as expressing Vishnu's supremacy by Vaishnavites.
Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun, as he moves both vertically and horizontally.
In hymns 1.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in 6.49.13, 7.100.3 strides across the earth three times and in 1.154.1, 1.155.5,7.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he made dwelling for men possible, the three forming a symbolic representation of the dwelling's all-encompassing nature. This nature and benevolence to men were Vishnu's enduring attributes. As the triple-strider he is known as Trivikrama and as Urukrama, for the strides were wide.
BRAHMANAS
The Brahmanas are commentaries on the Vedas and form part of the Shruti literature. They are concerned with the detail of the proper performance of rituals. In the Rigveda, Shakala Shakha: Aitareya Brahmana Verse 1 declares: agnir vai devānām ava mo viṣṇuḥ paramus, tadantareṇa sarvā anyā devatā - Agni is the lowest or youngest god and Vishnu is the greatest and the highest God.
The Brahmanas assert the supremacy of Lord Vishnu, addressing him as "Gajapati", the one whom all sacrifices are meant to please. Lord Vishnu accepts all sacrifices to the demigods and allots the respective fruits to the performer In one incident, a demonic person performs a sacrifice by abducting the Rishis (sages), who meditate by constantly chanting God's name. The sacrifice is meant to destroy Indra. But the rishis, who worship Indra as a demigod, alter one pronunciation of the Veda Mantra, reversing the purpose of the sacrifice. When the fruit of the sacrifice is given and the demon is on the verge of dying, he calls to Vishnu, whom he addresses as Supreme Godhead and "the father of all living entities including himself".
Aitareya Brahmana 1:1:1 mentions Vishnu as the Supreme God. But in the Vaishnava canon, in different ages, with Vishnu in different avatars, his relationship with the asuras or demons, was always adversarial. The asuras always caused harm, while the sages and devas or celestial beings, did penance and called to Vishnu for protection. Vishnu always obliged by taking an avatar to vanquish the asuras. In the Vaishnava canon, Vishnu never gave or granted any boons to the asuras, distinguishing him from the gods Shiva and Brahma, who did. He is the only God called upon to save good beings by defeating or killing the asuras.
Sayana writes that in Aitareya Brahmana 1:1:1 the declaration agnir vai devānām ava mo viṣṇuḥ paramus,tadantareṇa sarvā anyā devatā does not indicate any hierarchy among gods. Even in Rigveda Samhita, avama and parama are not applied to denote rank and dignity, but only to mark place and locality.
In Rigveda 1:108:9,: yadindrāghnī avamasyāṃ pṛthivyāṃ madhyamasyāṃ paramasyāmuta sthaḥ | i.e., in the lowest place, the middle (place), and the highest (place). Agni, the fire, has, among the gods, the lowest place; for he resides with man on the earth; while the other gods are either in the air, or in the sky. Vishnu occupies the highest place. The words avama and parama are understood as 'First' and 'Last' respectively. To support this claim, Sayana adduces the mantra (1,4. As'val. Sr. S. 4, 2), agnir mukham prathamo devathanam samathanam uttamo vishnur asit, i.e., Agni was the first of the deities assembled, (and) Vishnu the last.
In the Kausitaki Brahmana (7.1) Agni is called Aaradhya (instead of avama), and Visnu parardha(instead of parama),i.e., belonging to the lower and higher halves (or forming the lower and higher halves). The Vishnu Purana gives tremendous importance to the worship of Vishnu and mentions that sacrifices are to begin only with both the lighting of fire or 'Agni', pouring of sacrificial offerings to Vishnu in 'Agni' so that those offerings reach and are accepted by Vishnu. Worship of Vishnu through Yajnas (or Homams) and other rituals, will not achieve the desired result if Agni's role is neglected.
Muller says "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."
However this notion is not completely correct as per the following verses, which shows Rigveda describe one or more gods as subject to other god(s).
Him whose high law not Varuna nor Indra, not Mitra, Aryaman, nor Rudra breaketh, Nor evil-hearted fiends, here for my welfare him I invoke, God Savitar, with worship. (Rigveda 2.038.09)
I invite to this place, with reverential salutations, for my good, that divine Savita, whose functions neither Indra, nor Varun.a, nor Mitra nor Aryaman nor Rudra nor the enemies (of the gods), impede. (Rigveda 2.038.09)
SMRITI
VISHNU SMRITI
The Vishnu Smṛti, is one of the later books of the Dharmashastra tradition of Hinduism and the only one that focuses on the bhakti tradition and the required daily puja to Vishnu, rather than the means of knowing dharma. It is also known for its handling of the controversial subject of the practice of sati (self-immolation of a widow on her husband's funeral pyre). The text was composed by an individual or group. The author(s) created a collection of the commonly known legal maxims that were attributed to Vishnu into one book, as Indian oral culture began to be recorded more formally.
BHAGAVATA PURANA
Vishnu is the only Bhagavan as declared in the Bhagavata 1:2:11 in the verse: vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate, translated as "Learned transcendentalists who know the Absolute Truth call this non-dual substance as Brahman, Paramātma and Bhagavan."
VISHNU PURANA
In the Vishnu Purana (6:5:79) the personality named Parashara Rishi defines six bhagas:
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayoś caiva ṣannāḥ bhaga itīṇganā
Jiva Gosvami explains the verse in Gopala Champu (Pūrva 15:73) and Bhagavata Sandarbha 46:10:
jñāna-śakti-balaiśvarya-vīrya-tejām.sy aśeṣataḥ
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ
"The substantives of the word bhagavat (bhagavat-śabda-vācyāni) are unlimited (aśeṣataḥ) knowledge (jñāna), energies (śakti), strength (bala), opulence (aiśvarya), heroism (vīrya), splendor (tejas), without (vinā) objectionable (heyair) qualities (guṇādibhiḥ)."
SANGAM LITERATURE
Tamil Sangam literature (300BCE to 500CE) mentions mAyOn, or the dark one, as the supreme deity who creates, sustains and destroys the universe. Paripadal 3 describes the glory of Thirumal in the most superlative terms.
Paripadal by kaduvan iLaveyinanAr:
"thIyinuL theRal nI poovinuL naaRRa nI kallinuL maNiyu nI sollinuL vaaymai aRaththinuL anbu nI maRaththinuL mainthu nI vEthaththu maRai nI boothaththu madhalu nI vencudar oLiyu nI thingaLuL aLiyu nI anaiththu nI anaiththinut poruLu nI"
The last line states that Lord Vishnu is the supreme deity who is the inner controller (Antaryamin) of the entire universe. This is one of the Lord's glories, which is first mentioned in Vedas and later propounded by Alwars in Prabhandams and Sri Vaishnavaite Acharyas in various commentaries
The Sri Ranganathaswamy Temple and Vishnu, Lakshmi is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):
āyiram viritteḻu talaiyuṭai aruntiṟaṟ
pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum
On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with bellowing waves, is the lying posture of the one who has Lakshmi sitting in his chest.
THEOLOGICAL ATTRIBUTES
The actual number of Vishnu's auspicious qualities is countless, although his six most-important "divine glories" are:
Jnana (Omniscience); defined as the power to know about all beings simultaneously;
Aishvarya (Sovereignty), derived from the word Ishvara which means unchallenged rule over all;
Shakti (Power or Energy), the capacity to make the impossible possible;
Bala (Strength), the capacity to support everything by will and without any fatigue;
Virya (Vigour), the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;
Tejas (Splendor), which expresses self-sufficiency and the capacity to overpower everything by spiritual effulgence.
Other important qualities attributed to Vishnu are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion). Natya Shastra lists Vishnu as the presiding deity of the Sṛngara rasa.
The Rigveda says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar Vamana/Trivikrama.) The Sanskrit for "to stride" is the root kram; its reduplicated perfect is chakram (guņa grade) or chakra (zero-grade), and in the Rigveda he is called by epithets such as vi-chakra-māņas = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.
FIVE FORMS
In Shree Vaishnavism, another school dating from around the 10th century AD, Vishnu assumes five forms:
In the Para Form, Para is the highest form of Vishnu found only in Sri Vaikunta also called Moksha, along with his consort Lakshmi, (and Bhumi Devi and Nila devi, avatars of Lakshmi) and surrounded by liberated souls like Ananta, Garuda, and a host of Muktas (liberated souls).
In the Vyuha form, Vishnu assumes four forms, which exercise different cosmic functions and controls activities of living beings.
In the Vibhava form, Vishnu assumes various manifestations, called Vibhavas, more popularly known as Avataras from time to time, to protect the virtuous, punish evil-doers and re-establish righteousness.
In the Antaryami; "Dwelling within" or "Suksma Vasudeva" form, Vishnu exists within the souls of all living beings and in every substance.
In the Arcavatara or Image manifestation, Vishnu is visible and therefore easily approachable by devotees since Para, Vyuha, Vibhava and Antaryami forms can only be imagined or meditated upon because they are beyond our reach. Such images can be
Revealed by Vishnu, for example, a self-manifested (Swayambhu) icon (murti), e.g. The Mahavishnu Temple at Tirunelli, The Sri Ranganathaswamy Temple at Srirangam, The Tirumala Venkateshwara Temple, etc.; or
Installed by Devas or celestial beings such as such as Guruvayur Temple installed by Vayu; or
Installed by humans, and consecrated according to Vaishnava Agama shastras or scriptures such as Lord Jagannatha of Jagannath Temple (Puri) at Puri.
RELATIONS WITH OTHER DEITIES
SHIVA
The three gods of the Trimurti clan are inseparable and in harmony in view of their common vision and universal good. They are perfectly ideal in all respects.
Both Asuras and Devas played supportive roles in this story by keeping company with Vishnu in his incarnated forms. Hanuman is a vanara who is completely dedicated to Rama. He gives Vishnu company and obeys his command, while playing an important part in Rama's life. He is regarded in Vaishnava canon because it is through blessings that Hanuman is born. Thus, Hanuman, Vishnu's constant companion, with his idol appearing temples of Rama, Krishna and Narasimha, i.e. all of Vishnu's avatars, is considered by Vaishnavas.
Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata.
LAKSHMI
Vishnu's consort is Lakshmi, the goddess of wealth (also known as Maya). The Samvit (the primary intelligence/dark matter) of the universe is Vishnu, while the other five attributes emerge from this samvit and hence Maya or dark energy of the universe is Lakshmee is his ahamata, activity, or Vishnu's Power. This power of God, Maya or Shakti, is personified and has multiple names: Shree, Lakshmi, Maya, Vishnumaya or Mahamaya. She is said to manifest as Kriyashakti, (Creative Activity) and Bhutishakti (Creation). This world requires Vishnu's creativity. He therefore needs Lakshmi to always be with Him. Her various avatars as Lord Vishnu's consorts are Varahavatar (Bhoodevi) or Bhoomi, Ramavatar Seeta, Krishnavatar Rukmini)
SARASWATI & GANGA
According to Brahma Vaivarta Purana, Lord Vishnu had three wives Lakshmi, Saraswati and Ganga. Due to their constant quarrelsome nature among them. Once Ganga tried to be close with Vishnu, this rebuked Saraswati but Lakshmi tried to pacify them but faced a curse rather. As per the curse, Lakshmi to appear as Tulasi. Sarawati cursed Ganga to run as a river in the world and Saraswati was cursed to run as a river in the netherworld. After this, Lord Vishnu transformed and became Brahma and Shiva to pacify Saraswati and Ganga.
GARUDA
Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his shoulders.
ICONOGRAPHY
According to various Puranas, Vishnu is the ultimate omnipresent reality and is shapeless and omnipresent. However, a strict iconography governs his representation, whether in pictures, icons, or idols:
He has four arms and is male: The four arms indicate his all-powerful and all-pervasive nature. His physical existence is represented by the two arms in the front, while the two arms at the back represent his presence in the spiritual world. The Upanishad Gopal Uttartapani describes the four arms.
The Shreevatsa mark is on his chest, symbolizing his consort Lakshmi.
He wears the auspicious "Kaustubha" jewel around his neck and a garland of vaijayanti flowers (Vanamala). Lakshmi dwells in this jewel, on Vishnu's chest.
A crown adorns his head: The crown symbolizes his supreme authority. This crown sometimes includes a peacock feather, borrowing from his Krishna-avatar.
He wears two earrings: The earrings represent inherent opposites in creation — knowledge and ignorance; happiness and unhappiness; pleasure and pain.
He rests on Ananta, the immortal and infinite snake.
Vishnu is always to be depicted holding four attributes:
A conch shell or Shankha, named Panchajanya, is held by the upper left hand. It represents Vishnu's power to create and maintain the universe. Panchajanya represents the five elements or Panchabhoota – water, fire, air, earth and sky or space. It also represents the five airs or Pranas that are within the body and mind. The conch symbolizes that Vishnu is the primeval Divine sound of creation and continuity. It also represented as Om. In the Bhagavad Gita, Krishna avatara states that of sound vibrations, 'He is Om'.
The Chakra, a sharp, spinning, discus-like weapon, named "Sudarshana", is held by the upper right hand. It symbolizes the purified spiritualized mind. The name Sudarshana is derived from two words – Su, which means good, superior, and Darshana, which means vision or sight; together. The Chakra represents destruction of ego in the awakening and realization of the soul's original nature and god, burning away spiritual ignorance and illusion, and developing higher spiritual vision and insight to realize god.
A mace or Gada, named "Kaumodaki", is held by the lower right hand. It symbolizes that Vishnu's divine power is the source of all spiritual, mental and physical strength. It also signifies Vishnu's power to destroy materialistic or demonic tendencies (Anarthas) that prevent people from reaching god. Vishnu's mace is the power of the Divine within us to spiritually purify and uplift us from our materialistic bonds.
A lotus flower or Padma is held by the lower left hand. It represents spiritual liberation, Divine perfection, purity and the unfolding of Spiritual consciousness within the individual. The lotus opening its petals in the light of the Sun is indicative of the expansion and awakening of our long dormant, original spiritual consciousness in the light of god. The lotus symbolizes that god is the power and source from which the universe and the individual soul emerges. It also represents Divine Truth or Satya, the originator of the rules of conduct or Dharma, and Divine Vedic knowledge or Jnana. The lotus also symbolizes that Vishnu is the embodiment of spiritual perfection and purity and that He is the wellspring of these qualities and that the individual soul must seek to awaken these intrinsic Divine qualities from Vishnu by surrendering to and linking with Him.
To this may be added, conventionally, the vanamaala flower garland, Vishnu's bow (Shaarnga/Kodand) and his sword Nandaka. A verse of the Vishnu Sahasranama stotram states;vanamālī gadhī shārngī shanki chakri cha nandaki / shrīmān nārāyaņo vişņo vāsudevo abhirakşatu//; translation: Protect us Oh Lord Narayana who wears the forest garland,who has the mace, conch, sword and the wheel. And who is called Vishnu and the Vasudeva.
In general, Vishnu's body is depicted in one of the following three ways:
Standing on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal.
Reclining on the coiled-up thousand-hooded Shesha Naga, with Lakshmi seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.
Riding on the back of his eagle mount, known as Garuda. Another name for Garuda is "Veda atma"; Soul of the Vedas. The flapping of his wings symbolizes the power of the Divine Truth of Vedic wisdom. Also the eagle represents the soul. Garuda carrying Vishnu symbolizes the soul or jiva atma carrying the Super soul or Param atma within it.
AVATARS
Ten avatars (dashavatara) of Vishnu are the most prominent: Apart from the most prominent incarnations there are believed to more.
The most commonly believed incarnations of Vishnu are:
Matsya, the fish that kills Damanaka to save the vedas and also saves Manu from a great flood that submerges the entire Earth.
Kurma, the turtle that helps the Devas and Asuras churn the ocean for the nectar of immortality.
Varaha, the boar that rescues the Earth and kills Hiranyaksha.
Narasimha, the half-lion half human, who defeats the demon Hiranyakashipu.
Vamana, the dwarf that grows into a giant to save the world from King Bali.
Parashurama, "Rama of the battle axe", a sage who appeared in the Treta Yuga. He killed Kartavirya Arjuna's army and clan and then killed all the kshatriyas 21 times.
Rama, the prince and king of Ayodhya who killed the Demon King Raavan.
Krishna, the eighth avatar of Vishnu, who takes part in the Mahabharata epic. Krishna is worshipped as the Supreme Avatar of Vishnu (Supreme Personality of Godhead) in Gaudiya-Vaishnava philosophy.
Buddha, the ninth avatar of Vishnu.
Kalki, the tenth Avatar of Vishnu and said to be the harbinger of the end Kali Yuga. This avatar of Vishnu is yet to come.
Some versions of the above list include Hayagreeva among the Dashavataras while some include Buddha as ninth avatar of Vishnu. Another 22 avatars are given in Chapter 3, Canto 1 of the Bhagavata Purana, although it states that "the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water".
BEYOND HINDUISM
SIKHISM
Guru Granth Sahib of Sikhism mentions Vishnu, one verse goes:
The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased. He dwells apart from Maya. Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a Vaishnaav; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lords Glory. Within his mind and body, he meditates in remembrance on the Lord of the Universe. He is kind to all creatures. He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status.
BUDDHISM
While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism. Lord Vishnu is also known as upulvan, or uthpala varna, meaning "Blue Lotus coloured". Some postulates that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Uthpala Varna was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to Chronicles "Mahawamsa", "Chulawamsa" and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra(Indra) and Sakra delegated this task of custodianship to god Vishnu. In contrary to vedic Hinduism, in assimilation of Hindu god Vishnu into Sinhalese Buddhism, Vishnu becomes a mortal being and a Bodhisattva aspiring Buddhahood. Additionally, Vishnu is considered as the god of home and hearth representing mercy, goodness, order and stability. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu "Kovils" or "devalayas", all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu. John Holt in his groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Vishnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. 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 early 1700s, Holt states that vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa. In Buddhist mythology, when Vishnu failed to traverse the universe in three steps, he was given the title "Ardha Vishnu (Half-Vishnu)" and when Vishnu banished demons from the Vaishali (Vishala)in India, he became "Mulu Vishnu or Whole Vishnu". The extreme significance of god Vishnu in Sinhala society is reflected in recitals of the traditional "Offerings to dwarfs and crossing the door frame (bahirwayanta dola pideem saha uluwahu peneema)" that starts with Sri Vishnu invocation.In the recitals,mentioning of the aspiring Buddhahood of Vishnu which is of prime importance to Buddhists and wishes for him to live five thousand and more years highlight the central role of Vishnu in the psyche of Sri Lankan Buddhists.
OTHERS
James Freeman Clarke, Richard Leviton, James Cowles Prichard, and others have noted the similarities between Vishnu and Ancient Egyptian God Horus.
During an excavation in an abandoned village of Russia in the Volga region, archaeologist Alexander Kozhevin excavated an ancient idol of Vishnu. The idol dates from between the 7th and 10th centuries. In the interview Kozhevin, stated that, "We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research"
THOUSAND NAMES OF VISHNU
Vishnu's many names and followers are collected in the Vishnu Sahasranama, (Vishnu's thousand names) from within the larger work Mahabharata. The character Bheeshma recites the names before Krishna on the battlefield of Kurukshetra, praising him (Vishnu) as the supreme god. These Sahasranama are regarded as the essence of all Vedas by followers of Vaishnavism, who believe sincere chanting of Vishnu Sahasranama results in spiritual well-being and a greater awareness of God.
The names are generally derived from the Anantakalyanagunas (meaning: infinite auspicious attributes).
According to the Siddhartha-samhita there are twenty-four forms of Lord Vishnu. The twenty-four forms are
Vasudeva
Sankarshana
Pradyumna
Anirudha
Keshava
Narayana
Madhava
Govinda
Vishnu
Madhusudana
Trivikrama
Vamana
Sridhara
Hrishikesha
Padmanabha
Damodara
Purushottama
Achyuta
Narasimha
Janardana
Hari
Krishna
Adhokshaja
Upulvan, Uthpala Varna - In Sri Lanka, Vishnu is also referred to as Upulvan ( Blue Lotus Coloured)
WIKIPEDIA
522 Serjeant
H E Holtum MM
12th Bn. Australian Inf.
22nd September 1918
Name: HOLTUM, HENRY EDWARD
Rank: Sergeant Regiment/Service: Australian Infantry, A.I.F. Unit Text: 12th Bn.
Date of Death: 22/09/1918 Service No: 522 Awards: M M
Additional information: Son of H. Raphall and Elizabeth Holtum, of Solly St., Zeehan, Tasmania.
Grave/Memorial Reference: 54. 702. Cemetery: NORWICH CEMETERY, Norfolk
www.cwgc.org/search/casualty_details.aspx?casualty=2803178
Sergeant Holtum’s next of kin is given as his father, Richard, in his Australian Army records,
naa12.naa.gov.au/scripts/imagine.asp?B=5823069&I=1&am...
He was obviously keen, enlisting on the 21st August 1914 in the 12th Battalion at the age of 19 years and eight months. His occupation was listed as Grocer. He was already serving in the militia.
He is described as 5 foot 8 and a quarter, weighed 9 stone 10 lbs, with dark brown hair, dark complexion and greyish eyes.
He was wounded between 25th/28th April 1915, and then possibly again on the 4th May in the left hip, (could be same wound, the records are not clear). He was medically evacuated on the 4th May on the SS Clan McGilvay to the hospital at Valetta, Malta.
He returned to his unit on the 16th July at their base depot in Alexandria, and on the 19th was shipped back to Gallipoli.
The whole battalion is recorded as disembarking on the 6th January 1916, back in Alexandria. On the 18th March he was promoted to Lance Corporal. After a spell at a signallers course, (where he received a first class pass), he then embarked with his battalion for France, arriving at Marseilles on the 5th April 1916.
A promotion to Corporal came in August, although later in the month he would spend a week in hospital “sick with an infected eye”. During this time he was promoted to “Temporary” Sergeant, which was subsequently made permanent on the 24.11.1916 to replace a Sergeant Stevens, who had been wounded.
He had another week in hospital in July 1917 (P.U.O - Pyrexia of Unknown Origin, ie the doctors don’t have a clue !). On the 3rd October he was detached for duty with the 3rd Training Battalion in England. During October and November he moved between the 3rd and 1st Training Battalions, before embarking on what looks like an Instructor qualifying course in Dunstable between the 27th December and the 28th February 1918.In March he was taken permanently on the Training Cadre of 1st Training Battalion. His Military Medal was awarded on the 14th December 1917, which was gazetted in the Third Supplement, no 30431, of the London Gazette for that day.
On the 10th September he reported sick to a Field Ambulance unit while on leave at Wroxham, and two days later was admitted to the Norfolk War Hospital with “pleurisy and headaches”. By 4 am on the 22nd he was dead with Tubercular Meningitis. He was buried on the 25th. Army bureaucracy being what it always is, he then had to be formally transferred back to the 12th Battalion.
The letter describing the funeral advises that a Mrs Butt, of Manor Farm, Great Ormesley (suspect Ormesby), Yarmouth, was in attendance, along with a Mrs Gill, a Private Atkingson of the New Zealand Machine Gun Company and a Sergeant F E Allchin, as well as 20 Australian patients from the hospital.
His actions leading to the award of the Military Medal is described here
Military Medal
'In the attack on POLYGON WOOD, east of HOOGE on 20/21st September, 1917, Sgt. HOLTUM commanded the Headquarters Signal Section, the Signalling Officer having been killed. He displayed great initiative and conspicuous bravery under fire, continually moving about the line arranging for the establishment of communications, which were most satisfactory during the whole engagement. Sgt. HOLTUM has been in almost every engagement in which the Battalion has taken part and has commanded his section in 3 of the last 4.'
Source: 'Commonwealth Gazette' No. 31
Date: 7 March 1918
www.aif.adfa.edu.au:8080/showPerson?pid=141976
3 Australian Bde
The brigade attacked with 11th Battalion, supported by 12th Battalion and with 10th and 9th Battalions in reserve.
The 11th was immediately held up by MG fire from concrete positions in the sunken track north of Glencorse Wood and 10th Bn sent up to reinforce. These dealt with both battalions resumed the advance to the eastern edge of Glencorse Wood. 12th Bn then took over having to wend their way along the edges of flooded shellholes in Nonne Boschen. 12th Bn reached it’s objective, the western edge of Polygon Wood, at 7.45 am. 9th and 10th Bns then moved through onto the Red Line.
forum.irishmilitaryonline.com/showthread.php?t=11535&...
12th Battalion
The 12th Battalion was among the first infantry units raised for the AIF during the First World War. Half of the battalion was recruited in Tasmania, a quarter was recruited in South Australia, and a quarter from Western Australia. With the 9th, 10th and 11th Battalions it formed the 3rd Brigade.
The battalion was raised within three weeks of the declaration of war in August 1914 and embarked just two months later. After a brief stop in Albany, Western Australia, the battalion proceeded to Egypt, arriving in early December. The 3rd Brigade was the covering force for the ANZAC landing on 25 April 1915 and so was the first ashore at around 4:30 am. Lieutenant Colonel L. F. Clarke, commander of the 12th Battalion, was killed by a sniper within hours of the landing. The battalion was heavily involved in establishing and defending the front line of the ANZAC position, and in August contributed two companies to the attack on Lone Pine. It was the only battalion in the brigade to do so. The 12th served at ANZAC until the evacuation in December.
After the withdrawal from Gallipoli, the 12th Battalion returned to Egypt and, in March 1916, sailed for France and the Western Front. From then until 1918 the battalion took part in bitter trench warfare. The battalion’s first major action in France was at Pozières in the Somme valley in July 1916. After Pozières, the battalion fought at Ypres in Flanders and then returned to the Somme for winter.
In 1917 the battalion took part in the brief advance that followed the German Army’s retreat to the Hindenburg Line. For their valorous actions near Boursies during this advance, Captain J. E. ‘Jim’ Newland, commanding A Company, and Sergeant J. W. Whittle were each awarded the Victoria Cross. The battalion subsequently returned to Belgium to participate in the offensive that became known as the Third Battle of Ypres.
www.awm.gov.au/units/unit_11199.asp
There are a number of group shots of soldiers from the unit, which possibly include Henry Holtum, here
www.newtownprimary.tased.edu.au/HISTORY/Anzac/HonRoll/12B...
www.henrick.com/ww1/history.htm
His Brother’s, (I assume) Herbert and Cyril also made the ultimate sacrifice.
Name: HOLTUM, HERBERT DARCY
Rank: Private Regiment/Service: Australian Infantry, A.I.F. Unit Text: 14th Bn.
Age: 26 Date of Death: 09/06/1915 Service No: 506
Additional information: (Served as WILSON). Son of Richard H. and Elizabeth Holtum, of Solly St., Zeehan, Tasmania. Born at Scottsdale, Tasmania.
Grave/Memorial Reference: M. 41. Cemetery: CAIRO WAR MEMORIAL CEMETERY
www.cwgc.org/search/casualty_details.aspx?casualty=112859
Herbert’s army record can be seen here, which shows he served as Sydney Wilson
naa12.naa.gov.au/scripts/imagine.asp?B=2015026&I=1&am...
He joined on the 11th September 1914. He died at Gezirah, of Wounds received in the Dardenelles - GSW head leading to fractured skull.
Name: HOLTUM, CYRIL ROBERT
Rank: Lance Corporal Regiment/Service: Australian Infantry, A.I.F. Unit Text: 12th Bn. Age: 28 Date of Death: 11/08/1918 Service No: 2029
Additional information: Son of Richard and Elizabeth Holtum; husband of Evangeline Holtum, of 215, Brisbane, Launceston, Tasmania. Casualty Type: Commonwealth War Dead Memorial: VILLERS-BRETONNEUX MEMORIAL
www.cwgc.org/search/casualty_details.aspx?casualty=1462102
Cyril’s Army records can be seen here, and confirm his place of birth as Scottsdale but living in Zeehan, Tasmania at the time of enlistment.
Garza real
Ardea cinerea
Familia: Ardeidos – Ardeidae
Aspecto: Garza grande, de complexión robusta, predominantemente de color gris, con un pico recto, fuerte, en forma de daga. Las garzas pueden diferenciarse de las grullas durante el vuelo, y a menudo también cuando están de pie, por la forma en que encorvan su cuello.
Tamaño: Largo 84-102 cm, envergadura alar 155-175 cm, peso 930-1.150 g.
Nido: Una gran pila desarreglada de ramas, generalmente construido muy alto en un abeto o pino. Las aves pueden usar el mismo nido durante muchos años.
Reproducción: Pone 6 huevos en mayo, incubados de forma alternada por los padres, en 4 a 6 períodos, durante 25 a 28 días. Las aves jóvenes aprenden a volar aproximadamente a los 50 días. Muchas garzas reales anidan en colonias.
Distribución: Ave migratoria de verano que se reproduce poco en Finlandia (solo hay alrededor de 100 parejas). En los últimos años, los avistamientos de invierno se han vuelto más comunes.
Migración: Pasa el invierno en el oeste y sur de Europa. La migración de otoño puede tener lugar entre mediados de agosto y principios de noviembre, y las aves regresan de marzo a mayo.
Alimentación: Acecha inmóvil a lo largo de costas, lista para emboscar, en espera de que peces y animales acuáticos pequeños estén a su alcance.
Sonidos: Un chillido fuerte, molesto, similar al llamado de la pagaza piquirroja.
La garza real tiene partes superiores de color gris claro, y partes inferiores de color blanco grisáceo. Su cabeza es mayormente blanca, excepto por una raya negra que se extiende desde encima de sus ojos hasta la parte posterior de su cuello, donde algunas de sus plumas se alargan para formar una cresta. Los adultos con plumaje de apareamiento pueden tener un color rosáceo a los lados del cuello, y algunas filas de rayas oscuras en el cuello y el pecho. La garza real tiene el pico de color amarillo o naranja amarillento, patas de color marrón opaco e iris amarillo.
Las aves inmaduras generalmente se parecen a las adultas, pero su capuchón y su cuello son más grises (y el cuello no tiene color rosáceo). Su pico es más pardusco y el iris es blanco.
SAPPER HENRY JAMES AYRES
16947 – Aust Electrical & Mechanical Mining & Boring Company
Inverell, New South Wales was the birthplace of Henry ‘Harry’ James Ayres in 1895 the son of Henry Jepson and Phoebe Dunbar (nee Hill) Ayres. An apprenticeship as an engineer was served for three years at the Conrad Silver Mine, Howell, NSW which was about twenty kilometres from Inverell and historically was the largest producer of silver in the New England district.
At Victoria Barracks, Sydney on October 12, 1916 the twenty-one year old engineer applied to enlist for active service abroad and passed the medical examination there. Personal particulars on his application state he was single, 165cms (5ft 5ins) tall with a chest expansion of 84-90cms (33-35½ins) and his eyesight was good. Postal address was 12 Dayham Street, Glebe, NSW. The recruiting officer accepted his application and he was sent to the Royal Agricultural Show Ground camp, Sydney, NSW to be attested the same day. Further information from his Attestation Form shows he weighed 63.6kgs (140lbs) with a dark complexion, brown eyes and brown coloured hair. Distinctive marks were three scars on his back situated on the left side of his spine and a scar on his left clavicle. Church of England was his religious faith. Next-of-kin nominated was his father Mr Henry Jepson Ayres of 12 Dayham Street, Glebe, Sydney, NSW and later 12 York Street, Forest Lodge, NSW. He was sworn in the same day.
Two days later he was sent to train with “A Coy” of the Reinforcements to the Field Company Engineers at the Engineers’ Depot at Moore Park, Sydney, NSW. His rank was Sapper with the Regimental number 16947 and assigned to the January Reinforcements 1-5 Division Field Company Engineers.
The Reinforcement embarked from Sydney, NSW on the RMS Osterley on February 10, 1917 under the Master of the Ship W.J. Jenks. The Royal Mail Ship docked in Melbourne on February 14 for the day and departed for Adelaide arriving in the Outer Harbour on February 16 but left the same day. An overnight stopover in Fremantle from February 20 to 21st concluded the Australian departures and sailed for Durban, South Africa spending March 6 and 7 in port. Capetown was entered on March 10 and continued the next day for Sierra Leone to refuel from March 25 and departed two days later on the last part of their voyage. Officer Commanding Troops was Lt-Colonel F.B. Heritage who oversaw disembarkation at Plymouth on April 11, 1917 where the men were detrained to Tidworth and Amesbury Stations. They marched into No. 3 camp at Parkhouse the following day to prepare for further training for the front. On April 16, 1917 were sent to the Engineers’ Depot at Brightlingsea.
The Reinforcement proceeded to France from Southampton on June 26, 1917 arriving at the Aust General Base Depot in Rouelles and Sapper Ayres was taken on strength with the Australian Electrical & Mechanical Mining & Boring Company on September 3, 1917 pending absorption.
Not many records remain of the Company but Sapper Harry Ayres is mentioned in the Diary of Sergeant 4209 E.G. ‘Hughie’ Dodd also a member of the ‘Alphabetical Company’ and his diary extracts are as follows:
“December 4 [1917]
Came down to Noeux-les-Mines this morning, Jerry shelling with shrapnel all day. Learned this morning, that four Germans came over at "E" New Cut and took a machine gun away with them. One of the infantry captains shot one of our men in mistake for a Bosche and immediately after the Huns shot him through the head. New Cut was put in in another place last night. Harry Ayres was telling me that Harry Ralph was killed a few days ago. Piper came out today and told me to send Downie to Wings Way (Hulluch) and put in a new switchboard. Wanted me to be up tomorrow to ballot for conscription. Jerry over with a Gotha bombing machine tonight and dropped two bombs.
December 6
Went down to Quarry Tunnel and wired up a half of the New Gallery which 185 Coy drove. Sent Sanderson around to Vigo St to see if it were possible to get through to get Vigo St on. He came back and said it wasn't. While in Coy headquarters his hands fell on two suits of Burberry overalls. They are made of rubber and just the ticket to keep the wind and snow, rain out. These things are worth about £6, so we are not doing so bad. The infantry use them for raiding purposes. Ayres reported back to me two days ago. Sent Sanderson, Marriott and Ayres to Old Kent to finish up wiring. Myself and Ayres put in five lights in the New Gallery that 185 drove.
December 7
Newton, Sanderson and Ayres went to Edgeware to spy out the easiest way to bring Potter engines to Cambri dump. Feeling a big crook.
December 15
Went to New Cut. Fixed up lights, went out 6.30 am. Harry Ayres found that coupling had been broken at Barts' End. Got back at 10 am for breakfast. Went to Quarry all Jake. Found main galleries in at "H". Coupling broke. Fixed it up. Left Hollingsworth home, the rest of us went to Cambrin and loaded up engines. Self and Newton went down with them. Jack Penn got a smack in neck and shoulder with shrapnel, will get a Blighty out of it.
December 18
Ayres and Marriott went to Noeux for pay. Expected them back by ration lorry but did not turn up. Sent their kits up this afternoon. Jerry gassing tonight.
December 22
Hollingsworth put five new lights in Stokes Gun position. I went to Quarry and Saville Row and got all lights burning. Ayres and Hollingsworth to Cambrin for rations. Heard today the Jerry put three motor lorries and bath house at HQ yard Noeux out of action.
January 22
Ayres and Marriott went to Cambrin dump to see if any lamps were there but there was nothing there for us. Newton and myself went to Old Kent Rd. Givenchy is running that far. Hulluch taking the rest of the load. While in Old Kent we met Morse, Walker and Wigzel. It appears as if one of the engines had broken down completely so with two engines they have enough without us on. We are putting a pump in Coldstream as there is about 3' of water m the tunnel. They are just beginning to take a Jerry. This present system is rotten. When the idea is first mooted, I turned the idea down. Now they talk of installing my system.
January 23
Hollingsworth slept up here last night. He was up before any of us and got the breakfast on. Ayres and myself went to Barts job. Found cable saturated with water in Vigo St. Doyle and Newton went to Old Kent, they found the lights had been out since "Stand To" 4.45 pm last evening. It appears Jerry landed two shells on it at that time. They sent a telegram to Givenchy telling them because once we do repairs over the top, the Givenchy crowd will swing it on to us always. This measly crowd to whom we are attached forgot purposely to bring our rations up tonight. Had to send a couple of men down to the dump for them.
January 24
Marriott and myself went to Barts side everything jackaloo. Main gallery squeezing in and it appears to me as if the miners do not know how to stop it. Barts gallery is knocked in just up from 170 Coy officers' dugout. Doyle and Ayres went to Givenchy but they had another engine broken down which had been replaced by one I took away from them more than 12 months ago.
January 25
Newton and Doyle went down today. They should have been back tonight but have not yet turned up. They will get our pay books. Marriott and myself wired up a 6" Stokes position which has to be firing by the 27th. Preparing for the Kaiser's Birthday. No rations with Push Party. Ayres and Marriott gone to the dump. No. 3 Section's cook took them up to me. Have been mixed up with section's rations. Any amount of activity in the air today and also tonight. Both sides very busy indeed.
January 26
Newton and Doyle came up very early this morning and brought a big mail for me with them and I found out the money had been sent but do not know where. Ayres and myself came out to Noeux-les-Mines. I rang Hazebrouck and told them I was ready to go on leave. Jerry put over four shells today.
On February 28, 1918 he proceeded on leave to England and rejoined his Unit on March 14.
For twelve months service abroad he was issued with Blue Chevrons to wear on his uniform.
March 23
Ayres and myself went to Saville Row, Newton went to Old Kent. We have been told that Johnny may attack on Monday morning. The night of the raid he knocked out a few down at the reserve line. Have been a bit crook tonight.
March 24
Newton and myself went to Saville Row way everything Jack. Doyle and Ayres went to Old Kent. Things very quiet here. Everyone very much awake.
March 27
When Piper was out yesterday he told us to wire and light up Crater Post somewhere in the Brickstacks. I suppose it is over near where the Givenchy crowd have their pumps in. Today Marriott and Ayres went over to Brickstacks. Found fuses blown in Mills Tunnel. We shall be going down the other tonight.
March 31
Ayres and Marriott went to Old Kent. Newton and myself went to Saville Row. No news of big battle coming up. In the evening, Dave, Newton and myself went for rations and found one of the wires pulled away from the coupling, could not find who did it.
April 5
Ayres and myself went out to Noeux-les-Mines.
Sapper Ayres was treated for a Social Disease from May 11 at the 4th Stationary Hospital at Arques, the 7th General Hospital at Wimereux and the 39th General Hospital in Havre and after 68 days curative care rejoined his unit on July 26, 1918 from the A.G.B.D. in Rouelles and was taken on strength on August 1.
September 28
Had visitors this morning before I was out of bed. Young, Ayres, Jim Loughrey and McMurry came over.”
On October 10, 1918 he went sick with Tonsillitis to the 47th Field Ambulance proceeding to the 6th Casualty Clearing Station and travelled on A.T.16 to the 53rd General Hospital for admittance. After several days was released on October 17 to the 1st Convalescent Depot in Boulogne and discharged the following day as fit to the 5th Rest Camp. Returned to the A.G.B.D. in Rouelles on October 21 and rejoined his Unit on November 1, 1918.
He was with his unit when Peace was declared less than a fortnight later and the company remained on the front delivering electricity for lighting and machinery for essential services for the troops in rehabilitation service in their district.
On January 22, 1919 proceeded on leave to Paris and returned on January 30. Further leave was granted from April 9, 1919 and he returned on April 23. Orders were issued to return to Base Depot on May 10 to prepare for their return to England.
The English Channel was crossed on March 25, 1919 where they entered the No. 1 Group camp and Sapper Ayres reported to Headquarters on March 28 and was granted leave until June 12, 1919 and report to Heytesbury. He marched in as ordered to the No. 1 Group camp to await his return home.
Sapper Ayres embarked on July 6, 1919 on board H.T. Boorara for the voyage to Australia. On July 27, 1919 Base Records advised his father of his impending return. The ship docked in Melbourne, Vic (3rd M.D.) on August 26, 1919 and sailed for Sydney, NSW (2nd M.D) the same day.
Military Discharge was issued in Sydney, NSW (2nd M.D.) on October 5, 1919 on termination of his period of enlistment.
Base Records wrote to Headquarters, 2nd Military District on March 29, 1921 advising that records held by their office state the ex-member returned on 26/8/19 on the H.T. Boorara and no later reports were received and referred the case for favour of any information in their possession. Should the reason for discharge be due to medical unfitness kindly include Board Proceedings.
Victoria Barracks, Sydney replied on April 5, 1921 that he had been discharged T.P.E. on 5/10/19.
The British War Medal (73122) and the Victory Medal (70042) were issued to Sapper 16947 Henry James Ayres, Aust Electrical & Mechanical Mining & Boring Company for serving his country.
He married in 1924 to Hazel Hopetoun Chaffer in Marrickville, NSW.
Their residence in 1930 is recorded at 38 Day Street, Marrickville, NSW where his occupation was motor mechanic. In 1937 this changed to 52 Gueudecourt Avenue, Earlwood and he was a motor carrier.
The following family notice appeared in the newspaper on the death of his wife:
He remarried in 1951 to Una Pearl Burwood with their union registered at Ashfield, NSW and they continued to reside at the Earlwood address.
A Statement of Service was issued to the Repatriation Department in Sydney, NSW on January 29, 1969 and medical records and service documents on February 6, 1969.
May Anne Hills Grandson.)
Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu) is a popular Hindu deity, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Lord Narayana and Lord Hari. As one of the five primary forms of God in the Smarta tradition, He is conceived as "the Preserver or the Protector" within the Trimurti, the Hindu Trinity of the divinity.
In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, the Panchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand.
Adherents of Hinduism believe Vishnu's eternal and supreme abode beyond the material universe is called Vaikuntha, which is also known as Paramdhama, the realm of eternal bliss and happiness and the final or highest place for liberated souls who have attained Moksha. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Vishnu's other abode within the material universe is Ksheera Sagara (the ocean of milk), where he reclines and rests on Ananta Shesha, (the king of the serpent deities, commonly shown with a thousand heads). In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatars, the most famous of whom are Rama and Krishna.
The Puranabharati, an ancient text, describes these as the dashavatara, or the ten avatars of Vishnu. Among the ten described, nine have occurred in the past and one will take place in the future as Lord Kalki, at the end of Kali Yuga, (the fourth and final stage in the cycle of yugas that the world goes through). These incarnations take place in all Yugas in cosmic scales; the avatars and their stories show that gods are indeed unimaginable, unthinkable and inconceivable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma, to vanquish those negative forces of evil that threaten dharma, and also to display His divine nature in front of all souls.
The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer, preserver or protector and Shiva the destroyer or transformer." These three deities have also been called "the Hindu triad" or the "Great Trinity", all having the same meaning of three in One. They are the different forms or manifestation of One person the Supreme Being or Narayana/Svayam Bhagavan.
Vishnu is also venerated as Mukunda, which means God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees or the worthy ones who deserve salvation from the material world.
ETYMOLOGY
The traditional explanation of the name Vishnu involves the root viś, meaning "to settle" (cognate with Latin vicus, English -wich "village," Slavic: vas -ves), or also (in the Rigveda) "to enter into, to pervade," glossing the name as "the All-Pervading One". Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, "one who enters everywhere". He also writes, atha yad viṣito bhavati tad viṣnurbhavati, "that which is free from fetters and bondages is Vishnu".
Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning "presence everywhere" ("As he pervades everything, vevesti, he is called Vishnu"). Adi Shankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root viś means 'enter into'." Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: "The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra 'whatever that is there is the world of change.' Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu."
SACRET TEXTS - SHRUTI & SMRITI
Shruti is considered to be solely of divine origin. It is preserved as a whole, instead of verse by verse. It includes the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda) the Brahmanas, the Aranyakas and the Upanishads with commentaries on them.
Smṛti refers to all the knowledge derived and inculcated after Shruti had been received. Smrti is not 'divine' in origin, but was 'remembered' by later Rishis (sages by insight, who were the scribes) by transcendental means and passed down through their followers. It includes the Bhagavata Purana and the Vishnu Purana which are Sattva Puranas. These both declare Vishnu as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe.
SHRUTI
VAISHNAVA CANON
The Vaishnava canon presents Vishnu as the supreme being, rather than another name for the Sun God, who also bore the name Suryanarayana and is considered only as a form of Vishnu.
VEDAS
In the Yajur Veda, Taittiriya Aranyaka (10-13-1), Narayana suktam, Lord 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. Rig Veda 1:22:20a also mentions the same "paramam padam". This special status is not given to any deity in the Vedas apart from Lord Vishnu/Narayana.[citation needed] Narayana is one of the thousand names of Vishnu as mentioned in the Vishnu Sahasranama. It describes Vishnu as the All-Pervading essence of all beings, the master of - and beyond - the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. This illustrates the omnipresent characteristic of Vishnu. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called "Preserver of the universe".
Vishnu is the Supreme God who takes manifest forms or avatars across various ages or periods to save humanity from evil beings, demons or Asuras. According to the extant Hindu texts and traditions, Lord Vishnu is considered to be resident in the direction of the "Makara Rashi" (the "Shravana Nakshatra"), which is about coincident with the Capricorn constellation. In some of the extant Puranas, and Vaishnava traditions, Vishnu's eye is considered to be situated at the infinitely distant Southern Celestial Pole.
Following the defeat of Indra and his displacement as the Lord of Heaven or Swarga, Indra asks Lord Vishnu for help and thus Lord Vishnu takes his incarnations or avatars to Earth to save mankind, thus showing his position as Supreme God to all of creation.
In the Puranas, Indra frequently appears proud and haughty. These bad qualities are temporarily removed when Brahma and/or Shiva give boons to Asuras or Rakshasas such as Hiranyaksha, Hiranyakashipu and Ravana, who are then able to defeat Indra in wars between Devas and Asuras. The received boons often made Asuras virtually indestructible.
Indra has no option but to seek help from Vishnu. Indra prays before Vishnu for protection and the Supreme Lord obliges him by taking avatars and generating himself on Earth in various forms, first as a water-dweller (Matsya, fish), then as an amphibious creature (Kurma avatar or Tortoise), then as a half-man-half-animal (Varaha the pig-faced, human-bodied Lord, and Narasimha the Lord with lion's face and claws and a human body). Later, Vishnu appears as human beings (Vamana the short-heighted person), Parashurama, Rama, Krishna, Buddha and finally as Kalki for performing his task of protecting his devotees from demons and anti-religious entities.
Vishnu's supremacy is attested by his victories over those very powerful entities. It is further attested by the accepted iconography and sculptures of Vishnu in reclining position as producing Brahma emerging from his navel. Brahma the creator is thus created in turn by Vishnu out of his own person. Instead Vishnu takes various avatars to slay or defeat those demons. But it is to be noted that Vishnu also provided boons to Akupresura, a bear faced demon who was destroyed by Lord Shiva.
Vishnu's actions lowered Indra's ranking among Hindu deities and led to the ascendancy of Vishnu.
Few temples are dedicated to the Sun or Suryanarayana, nor indeed Indra, nor does Indra figure largely in the Hindu religion.
Indra is almost completely absent from the deities considered as the chief or most important deity.
RIGVEDA
In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked alongside other deities, especially Indra, whom he helps in killing Vritra and with whom he drinks Soma. His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 are dedicated to Vishnu. In 7.99, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra.
The Rig Veda describes Vishnu as younger brother to Indra as Vamana. In Vaishnava canon the 'Vishnu' who is younger brother to Indra is identified as Vamana, Avatar of Vishnu, hence referred to as Vishnu by Vaishnavites. Vishnu is the Supreme God who lives in the highest celestial region, contrasted against those who live in the atmospheric or terrestrial regions. Vishnu is content with mere prayer, unlike almost all of the other gods who receive sacrificial offerings such as Havis, which is given using clarified butter, or Soma. Later foreign translators have view that Vedas place Indra in a superior position to Vishnu's Avatar of Vamana but in fact Vamana helps Indra by restoring his Kingdom.
An alternate translation is provided by Wilson according to Sayana:
When Thy (younger brother) Viṣṇu (Vamana) by (his) strength stepped his three paces, then verily thy beloved horses bore thee. (Rigveda 8:12:27)
Wilson mentions Griffith's possible translation as a footnote. However the following verse from Rigveda renders the above translation by Wilson more probable.
Him whose three places that are filled with sweetness, imperishable, joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. (Rig veda 1:154:4)
Wilson offers an alternate translation for Rigveda 10:113:2:
Viṣṇu offering the portion of Soma, glorifies by his own vigor that greatness of his. Indra, the lord of heaven, with the associated gods having slain Vritra, became deserving of honour. (Rigveda 10:113:2)
This verse sees Vishnu as one who is glorified by his own strength, while Indra became deserving of honor after having slain Vritra only in association with other gods.
However Vishnu's praise for other gods does not imply worship. Wilson translates:
Viṣṇu, the mighty giver of dwellings praises thee, and Mitra and Varuna; the company of Maruts imitates thee in exhilaration. (Rigveda 8:15:9) (page 280)
The following verses show categorically Vishnu as distinguished from other gods in Rigveda.
He who presents (offering) to Viṣṇu, the ancient, the creator, the recent, the self-born; he who celebrates the great birth of that mighty one; he verily possessed of abundance, attains (the station) that is to be sought (by all). (Rigveda 1:156:2) (page 98)
No being that is or that has been born, divine Viṣṇu, has attained the utmost limit of thy magnitude, by which thou hast upheld the vast and beautiful heaven, and sustained the eastern horizon of Earth.(Rigveda 7:99:2) (page 196)
The divine Viṣṇu, the best of the doers of good deeds, who came to the pious instituter of rite (Indra), to assist (at its celebration), knowing (the desires of the worshiper), and present at the three connected period (of worship), shows favor to the Arya, and admits the author of the ceremony to a share of the sacrifice. (Rigveda 1:156:5) (page 99)
Jan Gonda, the late Indologist, states that Vishnu, although remaining in the background of Indra's exploits, contributes by his presence, or is key to Indra's success. Vishnu is more than a mere companion, equal in rank or power to Indra, or sometime the one who made Indra's success possible.
Descriptions of Vishnu as younger to Indra are found in only the hymns to Indra, but in a kathenotheism religion like that of the Rigveda, each god, for a time, is supreme in the mind of the devotee.
In the Rig Vedic texts, the deity or god referred to as Vishnu is the Sun God, who also bears the name 'Suryanarayana'. By contrast, the 'Vishnu' referred to in 'Vishnu Purana', 'Vishnu Sahasranamam' and 'Purusha Sooktham' is Lord Narayana, the Consort of Lakshmi. Vaishnavites make a further distinction by extolling the qualities of Vishnu by highlighting his differences from other deities such as Shiva,[citation needed] Brahma or Surya.
THREE STEPS
Hymn 7.100 refers to the celebrated 'three steps' of Vishnu (as Trivikrama) by which he strode over the universe and in three places planted his step. The 'Vishnu Suktam' (RV 1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:
The princes evermore behold / that loftiest place where Vishnu is / Laid as it were an eye in heaven.(trans. Griffith)
Griffith's "princes" are the sūri, either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is quoted as expressing Vishnu's supremacy by Vaishnavites.
Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun, as he moves both vertically and horizontally.
In hymns 1.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in 6.49.13, 7.100.3 strides across the earth three times and in 1.154.1, 1.155.5,7.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he made dwelling for men possible, the three forming a symbolic representation of the dwelling's all-encompassing nature. This nature and benevolence to men were Vishnu's enduring attributes. As the triple-strider he is known as Trivikrama and as Urukrama, for the strides were wide.
BRAHMANAS
The Brahmanas are commentaries on the Vedas and form part of the Shruti literature. They are concerned with the detail of the proper performance of rituals. In the Rigveda, Shakala Shakha: Aitareya Brahmana Verse 1 declares: agnir vai devānām ava mo viṣṇuḥ paramus, tadantareṇa sarvā anyā devatā - Agni is the lowest or youngest god and Vishnu is the greatest and the highest God.
The Brahmanas assert the supremacy of Lord Vishnu, addressing him as "Gajapati", the one whom all sacrifices are meant to please. Lord Vishnu accepts all sacrifices to the demigods and allots the respective fruits to the performer In one incident, a demonic person performs a sacrifice by abducting the Rishis (sages), who meditate by constantly chanting God's name. The sacrifice is meant to destroy Indra. But the rishis, who worship Indra as a demigod, alter one pronunciation of the Veda Mantra, reversing the purpose of the sacrifice. When the fruit of the sacrifice is given and the demon is on the verge of dying, he calls to Vishnu, whom he addresses as Supreme Godhead and "the father of all living entities including himself".
Aitareya Brahmana 1:1:1 mentions Vishnu as the Supreme God. But in the Vaishnava canon, in different ages, with Vishnu in different avatars, his relationship with the asuras or demons, was always adversarial. The asuras always caused harm, while the sages and devas or celestial beings, did penance and called to Vishnu for protection. Vishnu always obliged by taking an avatar to vanquish the asuras. In the Vaishnava canon, Vishnu never gave or granted any boons to the asuras, distinguishing him from the gods Shiva and Brahma, who did. He is the only God called upon to save good beings by defeating or killing the asuras.
Sayana writes that in Aitareya Brahmana 1:1:1 the declaration agnir vai devānām ava mo viṣṇuḥ paramus,tadantareṇa sarvā anyā devatā does not indicate any hierarchy among gods. Even in Rigveda Samhita, avama and parama are not applied to denote rank and dignity, but only to mark place and locality.
In Rigveda 1:108:9,: yadindrāghnī avamasyāṃ pṛthivyāṃ madhyamasyāṃ paramasyāmuta sthaḥ | i.e., in the lowest place, the middle (place), and the highest (place). Agni, the fire, has, among the gods, the lowest place; for he resides with man on the earth; while the other gods are either in the air, or in the sky. Vishnu occupies the highest place. The words avama and parama are understood as 'First' and 'Last' respectively. To support this claim, Sayana adduces the mantra (1,4. As'val. Sr. S. 4, 2), agnir mukham prathamo devathanam samathanam uttamo vishnur asit, i.e., Agni was the first of the deities assembled, (and) Vishnu the last.
In the Kausitaki Brahmana (7.1) Agni is called Aaradhya (instead of avama), and Visnu parardha(instead of parama),i.e., belonging to the lower and higher halves (or forming the lower and higher halves). The Vishnu Purana gives tremendous importance to the worship of Vishnu and mentions that sacrifices are to begin only with both the lighting of fire or 'Agni', pouring of sacrificial offerings to Vishnu in 'Agni' so that those offerings reach and are accepted by Vishnu. Worship of Vishnu through Yajnas (or Homams) and other rituals, will not achieve the desired result if Agni's role is neglected.
Muller says "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."
However this notion is not completely correct as per the following verses, which shows Rigveda describe one or more gods as subject to other god(s).
Him whose high law not Varuna nor Indra, not Mitra, Aryaman, nor Rudra breaketh, Nor evil-hearted fiends, here for my welfare him I invoke, God Savitar, with worship. (Rigveda 2.038.09)
I invite to this place, with reverential salutations, for my good, that divine Savita, whose functions neither Indra, nor Varun.a, nor Mitra nor Aryaman nor Rudra nor the enemies (of the gods), impede. (Rigveda 2.038.09)
SMRITI
VISHNU SMRITI
The Vishnu Smṛti, is one of the later books of the Dharmashastra tradition of Hinduism and the only one that focuses on the bhakti tradition and the required daily puja to Vishnu, rather than the means of knowing dharma. It is also known for its handling of the controversial subject of the practice of sati (self-immolation of a widow on her husband's funeral pyre). The text was composed by an individual or group. The author(s) created a collection of the commonly known legal maxims that were attributed to Vishnu into one book, as Indian oral culture began to be recorded more formally.
BHAGAVATA PURANA
Vishnu is the only Bhagavan as declared in the Bhagavata 1:2:11 in the verse: vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate, translated as "Learned transcendentalists who know the Absolute Truth call this non-dual substance as Brahman, Paramātma and Bhagavan."
VISHNU PURANA
In the Vishnu Purana (6:5:79) the personality named Parashara Rishi defines six bhagas:
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayoś caiva ṣannāḥ bhaga itīṇganā
Jiva Gosvami explains the verse in Gopala Champu (Pūrva 15:73) and Bhagavata Sandarbha 46:10:
jñāna-śakti-balaiśvarya-vīrya-tejām.sy aśeṣataḥ
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ
"The substantives of the word bhagavat (bhagavat-śabda-vācyāni) are unlimited (aśeṣataḥ) knowledge (jñāna), energies (śakti), strength (bala), opulence (aiśvarya), heroism (vīrya), splendor (tejas), without (vinā) objectionable (heyair) qualities (guṇādibhiḥ)."
SANGAM LITERATURE
Tamil Sangam literature (300BCE to 500CE) mentions mAyOn, or the dark one, as the supreme deity who creates, sustains and destroys the universe. Paripadal 3 describes the glory of Thirumal in the most superlative terms.
Paripadal by kaduvan iLaveyinanAr:
"thIyinuL theRal nI poovinuL naaRRa nI kallinuL maNiyu nI sollinuL vaaymai aRaththinuL anbu nI maRaththinuL mainthu nI vEthaththu maRai nI boothaththu madhalu nI vencudar oLiyu nI thingaLuL aLiyu nI anaiththu nI anaiththinut poruLu nI"
The last line states that Lord Vishnu is the supreme deity who is the inner controller (Antaryamin) of the entire universe. This is one of the Lord's glories, which is first mentioned in Vedas and later propounded by Alwars in Prabhandams and Sri Vaishnavaite Acharyas in various commentaries
The Sri Ranganathaswamy Temple and Vishnu, Lakshmi is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):
āyiram viritteḻu talaiyuṭai aruntiṟaṟ
pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum
On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with bellowing waves, is the lying posture of the one who has Lakshmi sitting in his chest.
THEOLOGICAL ATTRIBUTES
The actual number of Vishnu's auspicious qualities is countless, although his six most-important "divine glories" are:
Jnana (Omniscience); defined as the power to know about all beings simultaneously;
Aishvarya (Sovereignty), derived from the word Ishvara which means unchallenged rule over all;
Shakti (Power or Energy), the capacity to make the impossible possible;
Bala (Strength), the capacity to support everything by will and without any fatigue;
Virya (Vigour), the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;
Tejas (Splendor), which expresses self-sufficiency and the capacity to overpower everything by spiritual effulgence.
Other important qualities attributed to Vishnu are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion). Natya Shastra lists Vishnu as the presiding deity of the Sṛngara rasa.
The Rigveda says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar Vamana/Trivikrama.) The Sanskrit for "to stride" is the root kram; its reduplicated perfect is chakram (guņa grade) or chakra (zero-grade), and in the Rigveda he is called by epithets such as vi-chakra-māņas = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.
FIVE FORMS
In Shree Vaishnavism, another school dating from around the 10th century AD, Vishnu assumes five forms:
In the Para Form, Para is the highest form of Vishnu found only in Sri Vaikunta also called Moksha, along with his consort Lakshmi, (and Bhumi Devi and Nila devi, avatars of Lakshmi) and surrounded by liberated souls like Ananta, Garuda, and a host of Muktas (liberated souls).
In the Vyuha form, Vishnu assumes four forms, which exercise different cosmic functions and controls activities of living beings.
In the Vibhava form, Vishnu assumes various manifestations, called Vibhavas, more popularly known as Avataras from time to time, to protect the virtuous, punish evil-doers and re-establish righteousness.
In the Antaryami; "Dwelling within" or "Suksma Vasudeva" form, Vishnu exists within the souls of all living beings and in every substance.
In the Arcavatara or Image manifestation, Vishnu is visible and therefore easily approachable by devotees since Para, Vyuha, Vibhava and Antaryami forms can only be imagined or meditated upon because they are beyond our reach. Such images can be
Revealed by Vishnu, for example, a self-manifested (Swayambhu) icon (murti), e.g. The Mahavishnu Temple at Tirunelli, The Sri Ranganathaswamy Temple at Srirangam, The Tirumala Venkateshwara Temple, etc.; or
Installed by Devas or celestial beings such as such as Guruvayur Temple installed by Vayu; or
Installed by humans, and consecrated according to Vaishnava Agama shastras or scriptures such as Lord Jagannatha of Jagannath Temple (Puri) at Puri.
RELATIONS WITH OTHER DEITIES
SHIVA
The three gods of the Trimurti clan are inseparable and in harmony in view of their common vision and universal good. They are perfectly ideal in all respects.
Both Asuras and Devas played supportive roles in this story by keeping company with Vishnu in his incarnated forms. Hanuman is a vanara who is completely dedicated to Rama. He gives Vishnu company and obeys his command, while playing an important part in Rama's life. He is regarded in Vaishnava canon because it is through blessings that Hanuman is born. Thus, Hanuman, Vishnu's constant companion, with his idol appearing temples of Rama, Krishna and Narasimha, i.e. all of Vishnu's avatars, is considered by Vaishnavas.
Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata.
LAKSHMI
Vishnu's consort is Lakshmi, the goddess of wealth (also known as Maya). The Samvit (the primary intelligence/dark matter) of the universe is Vishnu, while the other five attributes emerge from this samvit and hence Maya or dark energy of the universe is Lakshmee is his ahamata, activity, or Vishnu's Power. This power of God, Maya or Shakti, is personified and has multiple names: Shree, Lakshmi, Maya, Vishnumaya or Mahamaya. She is said to manifest as Kriyashakti, (Creative Activity) and Bhutishakti (Creation). This world requires Vishnu's creativity. He therefore needs Lakshmi to always be with Him. Her various avatars as Lord Vishnu's consorts are Varahavatar (Bhoodevi) or Bhoomi, Ramavatar Seeta, Krishnavatar Rukmini)
SARASWATI & GANGA
According to Brahma Vaivarta Purana, Lord Vishnu had three wives Lakshmi, Saraswati and Ganga. Due to their constant quarrelsome nature among them. Once Ganga tried to be close with Vishnu, this rebuked Saraswati but Lakshmi tried to pacify them but faced a curse rather. As per the curse, Lakshmi to appear as Tulasi. Sarawati cursed Ganga to run as a river in the world and Saraswati was cursed to run as a river in the netherworld. After this, Lord Vishnu transformed and became Brahma and Shiva to pacify Saraswati and Ganga.
GARUDA
Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his shoulders.
ICONOGRAPHY
According to various Puranas, Vishnu is the ultimate omnipresent reality and is shapeless and omnipresent. However, a strict iconography governs his representation, whether in pictures, icons, or idols:
He has four arms and is male: The four arms indicate his all-powerful and all-pervasive nature. His physical existence is represented by the two arms in the front, while the two arms at the back represent his presence in the spiritual world. The Upanishad Gopal Uttartapani describes the four arms.
The Shreevatsa mark is on his chest, symbolizing his consort Lakshmi.
He wears the auspicious "Kaustubha" jewel around his neck and a garland of vaijayanti flowers (Vanamala). Lakshmi dwells in this jewel, on Vishnu's chest.
A crown adorns his head: The crown symbolizes his supreme authority. This crown sometimes includes a peacock feather, borrowing from his Krishna-avatar.
He wears two earrings: The earrings represent inherent opposites in creation — knowledge and ignorance; happiness and unhappiness; pleasure and pain.
He rests on Ananta, the immortal and infinite snake.
Vishnu is always to be depicted holding four attributes:
A conch shell or Shankha, named Panchajanya, is held by the upper left hand. It represents Vishnu's power to create and maintain the universe. Panchajanya represents the five elements or Panchabhoota – water, fire, air, earth and sky or space. It also represents the five airs or Pranas that are within the body and mind. The conch symbolizes that Vishnu is the primeval Divine sound of creation and continuity. It also represented as Om. In the Bhagavad Gita, Krishna avatara states that of sound vibrations, 'He is Om'.
The Chakra, a sharp, spinning, discus-like weapon, named "Sudarshana", is held by the upper right hand. It symbolizes the purified spiritualized mind. The name Sudarshana is derived from two words – Su, which means good, superior, and Darshana, which means vision or sight; together. The Chakra represents destruction of ego in the awakening and realization of the soul's original nature and god, burning away spiritual ignorance and illusion, and developing higher spiritual vision and insight to realize god.
A mace or Gada, named "Kaumodaki", is held by the lower right hand. It symbolizes that Vishnu's divine power is the source of all spiritual, mental and physical strength. It also signifies Vishnu's power to destroy materialistic or demonic tendencies (Anarthas) that prevent people from reaching god. Vishnu's mace is the power of the Divine within us to spiritually purify and uplift us from our materialistic bonds.
A lotus flower or Padma is held by the lower left hand. It represents spiritual liberation, Divine perfection, purity and the unfolding of Spiritual consciousness within the individual. The lotus opening its petals in the light of the Sun is indicative of the expansion and awakening of our long dormant, original spiritual consciousness in the light of god. The lotus symbolizes that god is the power and source from which the universe and the individual soul emerges. It also represents Divine Truth or Satya, the originator of the rules of conduct or Dharma, and Divine Vedic knowledge or Jnana. The lotus also symbolizes that Vishnu is the embodiment of spiritual perfection and purity and that He is the wellspring of these qualities and that the individual soul must seek to awaken these intrinsic Divine qualities from Vishnu by surrendering to and linking with Him.
To this may be added, conventionally, the vanamaala flower garland, Vishnu's bow (Shaarnga/Kodand) and his sword Nandaka. A verse of the Vishnu Sahasranama stotram states;vanamālī gadhī shārngī shanki chakri cha nandaki / shrīmān nārāyaņo vişņo vāsudevo abhirakşatu//; translation: Protect us Oh Lord Narayana who wears the forest garland,who has the mace, conch, sword and the wheel. And who is called Vishnu and the Vasudeva.
In general, Vishnu's body is depicted in one of the following three ways:
Standing on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal.
Reclining on the coiled-up thousand-hooded Shesha Naga, with Lakshmi seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.
Riding on the back of his eagle mount, known as Garuda. Another name for Garuda is "Veda atma"; Soul of the Vedas. The flapping of his wings symbolizes the power of the Divine Truth of Vedic wisdom. Also the eagle represents the soul. Garuda carrying Vishnu symbolizes the soul or jiva atma carrying the Super soul or Param atma within it.
AVATARS
Ten avatars (dashavatara) of Vishnu are the most prominent: Apart from the most prominent incarnations there are believed to more.
The most commonly believed incarnations of Vishnu are:
Matsya, the fish that kills Damanaka to save the vedas and also saves Manu from a great flood that submerges the entire Earth.
Kurma, the turtle that helps the Devas and Asuras churn the ocean for the nectar of immortality.
Varaha, the boar that rescues the Earth and kills Hiranyaksha.
Narasimha, the half-lion half human, who defeats the demon Hiranyakashipu.
Vamana, the dwarf that grows into a giant to save the world from King Bali.
Parashurama, "Rama of the battle axe", a sage who appeared in the Treta Yuga. He killed Kartavirya Arjuna's army and clan and then killed all the kshatriyas 21 times.
Rama, the prince and king of Ayodhya who killed the Demon King Raavan.
Krishna, the eighth avatar of Vishnu, who takes part in the Mahabharata epic. Krishna is worshipped as the Supreme Avatar of Vishnu (Supreme Personality of Godhead) in Gaudiya-Vaishnava philosophy.
Buddha, the ninth avatar of Vishnu.
Kalki, the tenth Avatar of Vishnu and said to be the harbinger of the end Kali Yuga. This avatar of Vishnu is yet to come.
Some versions of the above list include Hayagreeva among the Dashavataras while some include Buddha as ninth avatar of Vishnu. Another 22 avatars are given in Chapter 3, Canto 1 of the Bhagavata Purana, although it states that "the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water".
BEYOND HINDUISM
SIKHISM
Guru Granth Sahib of Sikhism mentions Vishnu, one verse goes:
The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased. He dwells apart from Maya. Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a Vaishnaav; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lords Glory. Within his mind and body, he meditates in remembrance on the Lord of the Universe. He is kind to all creatures. He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status.
BUDDHISM
While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism. Lord Vishnu is also known as upulvan, or uthpala varna, meaning "Blue Lotus coloured". Some postulates that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Uthpala Varna was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to Chronicles "Mahawamsa", "Chulawamsa" and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra(Indra) and Sakra delegated this task of custodianship to god Vishnu. In contrary to vedic Hinduism, in assimilation of Hindu god Vishnu into Sinhalese Buddhism, Vishnu becomes a mortal being and a Bodhisattva aspiring Buddhahood. Additionally, Vishnu is considered as the god of home and hearth representing mercy, goodness, order and stability. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu "Kovils" or "devalayas", all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu. John Holt in his groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Vishnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. 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 early 1700s, Holt states that vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa. In Buddhist mythology, when Vishnu failed to traverse the universe in three steps, he was given the title "Ardha Vishnu (Half-Vishnu)" and when Vishnu banished demons from the Vaishali (Vishala)in India, he became "Mulu Vishnu or Whole Vishnu". The extreme significance of god Vishnu in Sinhala society is reflected in recitals of the traditional "Offerings to dwarfs and crossing the door frame (bahirwayanta dola pideem saha uluwahu peneema)" that starts with Sri Vishnu invocation.In the recitals,mentioning of the aspiring Buddhahood of Vishnu which is of prime importance to Buddhists and wishes for him to live five thousand and more years highlight the central role of Vishnu in the psyche of Sri Lankan Buddhists.
OTHERS
James Freeman Clarke, Richard Leviton, James Cowles Prichard, and others have noted the similarities between Vishnu and Ancient Egyptian God Horus.
During an excavation in an abandoned village of Russia in the Volga region, archaeologist Alexander Kozhevin excavated an ancient idol of Vishnu. The idol dates from between the 7th and 10th centuries. In the interview Kozhevin, stated that, "We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research"
THOUSAND NAMES OF VISHNU
Vishnu's many names and followers are collected in the Vishnu Sahasranama, (Vishnu's thousand names) from within the larger work Mahabharata. The character Bheeshma recites the names before Krishna on the battlefield of Kurukshetra, praising him (Vishnu) as the supreme god. These Sahasranama are regarded as the essence of all Vedas by followers of Vaishnavism, who believe sincere chanting of Vishnu Sahasranama results in spiritual well-being and a greater awareness of God.
The names are generally derived from the Anantakalyanagunas (meaning: infinite auspicious attributes).
According to the Siddhartha-samhita there are twenty-four forms of Lord Vishnu. The twenty-four forms are
Vasudeva
Sankarshana
Pradyumna
Anirudha
Keshava
Narayana
Madhava
Govinda
Vishnu
Madhusudana
Trivikrama
Vamana
Sridhara
Hrishikesha
Padmanabha
Damodara
Purushottama
Achyuta
Narasimha
Janardana
Hari
Krishna
Adhokshaja
Upulvan, Uthpala Varna - In Sri Lanka, Vishnu is also referred to as Upulvan ( Blue Lotus Coloured)
WIKIPEDIA
It seemed highly improbable that Billy Shawtuck should have got the nickname 'Wild Bill' but nevertheless there it was. He was a ruddy-complexioned man in his early forties, shortish and not even stocky. He always wore long-sleeved shirts, even at the height of summer when, even out here near the shore, there was more sweat than wind around.
Ask his buddies at Grendel's and they would tell you that was because he didn't like to show off his enormous biceps. Of course, if pressed, they would also tell you he came to his nickname by way of eschewing beers for a double Scotch on the rocks every time. Apparently the heat didn't bother him much.
Billy worked for Lilco, riding power-lines, and, he always said to those he beat at arm wrestling off-hours at Grendel's, he came by his muscles honestly. 'I didn't have to go to no f@g gym every day to get these,' he'd say, downing the double Scotch on the rocks in a swallow and raising his arm to order another. 'Sh!t, my job does all that. Honest work you can sweat at.' Then he would shake his head full of sandy hair. 'I'm not one of those g0ddamned desk jockeys.'
Grendel's was a local watering hole - almost exclusively blue-collar - several miles outside West Bay Bridge, roadside to Montauk Highway.
Late in the evening, Billy Shawtuck stood in the doorway of Grendel's preparatory to leaving. The sky was turning from indigo to black, the traffic from the highway taking on a spectral quality as headlights and tail-lights flicked by like the inquisitive eyes of nocturnal animals.
On the top of the steps, Billy took a deep breath and cursed the summer influx. We're all gonna die of carbon monoxide poisoning one of these days, he thought.
Not four paces away, his Lilco truck stood waiting for him, but this evening he was reluctant to leave the cheery warmth of the bar. Music blatted at his back from the juke inside. Tony Bennett singing 'I Left My Heart in San Francisco".
You could take San Francisco, Billy thought, take the whole of the West Coast and shove it up your @ss. He'd been out there in the Army and had come to hate it. I didn't leave anything there but a good case of the clap. He laughed. But, damn, I'm sure sorry I took this late job. Time and a half was all well and good but some days - well, some days it just wasn't worth it. He had a feeling that this was one of those days.
Sighing deeply, he went down the stairs but not before giving the finger to Tony Bennett and his sh!t-@ss city.
His mood changed, however, as he banged down one of the dark side roads and he began to whistle tunelessly. He didn't think this job was going to take too long.
And, of course, by that time he was thinking of Helene and the stuff he had bought her from the Frederick's of Hollywood catalogue. Agh, he thought, maybe it came in the mail today. It was about due.
He was picturing Helene's long-legged frame in the clothes -he laughed: if you could call them that - as he came around the last bend to the beach-front property and saw the black-clad figure step right into the beam of his left-side headlight...
'What the f#ck!' He stepped on the brakes and swerved over to the right shoulder. Leaning out of the window, he called, 'You stupid bastard! I mighta killed you. What's the matter with -'
The door on his side crashed open and it felt as if a tornado hurled him out of the cab. 'Hey!' He rolled across the cool tarmac. 'Hey, buddy!'
He got to his feet in a boxer's semi-crouch, his fists up in front of his chest.
'Not to fool around, you sonovabitch.'
ROQUE DALTON Y LA CIA: LA HISTORIA JAMÁS CONTADA
Por Charles Lane
WASHINGTON- Harold F. Swenson, “Hal”, de 1.80 metros de estatura y complexión atlética, veterano de operaciones encubiertas durante la Segunda Guerra Mundial, era el epítome del cuerpo de oficiales de caso de la Agencia Central de Inteligencia en el momento álgido de la Guerra Fría. Hal combatía a los comunistas con la misma determinación y astucia que alguna vez usara contra alemanes y japoneses.
La noche del 23 de septiembre de 1964, el deber llevó a Swenson a una prisión local de Cojutepeque, un pueblo de mala muerte en Centroamérica, en El Salvador, donde un prisionero macilento se hallaba sentado a solas en una celda húmeda, sin ventanas. El prisionero era Roque Dalton García.
Hoy, Dalton es un héroe literario nacional y su rostro adorna los timbres postales de El Salvador. Pero en 1964, con veintinueve años de edad, era un enemigo del Estado envuelto en la ola política de izquierdas que había barrido la región a partir de la Revolución cubana de 1959.
En pocas palabras, Dalton era el tipo de persona con la que Hal Swenson lidiaba para ganarse el pan. Al tiempo que abría un grueso informe sobre las actividades subversivas de Dalton, Swenson fijó sus ojos avellanados sobre el poeta y le dijo que tenía solo dos opciones: colaborar con la CIA o “enfrentar las consecuencias sin posibilidad alguna de escapar”.
***
Así comenzó uno de los encuentros clandestinos más intrigantes de la historia contemporánea de América Latina. Dalton sobreviviría y llegaría a producir una impresionante obra escrita, incluida una novela autobiográfica en la que el poeta se retrata valeroso y desafiante de cara a las presiones de la CIA.
No obstante, en los años por venir, sus enemigos murmurarían que Dalton era en realidad un traidor: si había salido libre de Cojutepeque, decían, había sido a cambio de su colaboración con la agencia estadounidense. El 10 de mayo de 1975, esos rumores le costarían a Dalton la vida. Sus camaradas marxistas de guerrilla lo asesinaron tras un “juicio” secreto en el que lo acusaron de ser un agente de la CIA. Fue aquel un acto de brutalidad fanática que hasta el día de hoy resuena en la política latinoamericana, pues la familia de Dalton ha defendido su causa contra los dos exguerrilleros a los que culpa del asesinato: Jorge Meléndez, hoy un alto funcionario salvadoreño, y Joaquín Villalobos, consejero de seguridad nacional del presidente de México.
Quizá nunca sepamos toda la verdad acerca del asesinato de Dalton, o de su relación con la CIA. Pero se pueden encontrar muchas respuestas en los Archivos Nacionales de Estados Unidos, en documentos desclasificados que incluyen numerosos informes sobre los esfuerzos de Hal Swenson por reclutar al poeta salvadoreño. El retrato de Dalton que de ahí surge no es ni traicionero ni heroico.
Dalton no cedió al chantaje de la CIA, pero su comportamiento durante el interrogatorio no fue tan audaz como él mismo sugeriría más tarde. Además, al parecer, Dalton manipuló la verdad tiempo después para ocultar el hecho de que en verdad era un agente de inteligencia... de Cuba.
***
El 21 de abril de 1964, un vuelo de Cubana de Aviación que se dirigía a Praga se detuvo a reabastecer combustible en Halifax, Nueva Escocia. Mientras el avión permanecía en la pista, Vladimir Rodríguez Lahera salió disparado de entre los demás pasajeros y pidió asilo a un oficial canadiense. No se trataba de una deserción cualquiera. Rodríguez era el encargado de Centroamérica para la Dirección General de Inteligencia (DGI), la principal agencia cubana de espionaje.
Rodríguez terminaría entregando una maleta llena de documentos a Hal Swenson, jefe de contrainteligencia de la unidad de “Asuntos Especiales” de la CIA, que implementaba las operaciones encubiertas contra el régimen de Fidel Castro. Para el mes de junio, Swenson había logrado que Rodríguez le diera todo el parte y había ideado un plan para “reclutar, desertar o anular” a los numerosos elementos cubanos en Centroamérica a los que Rodríguez identificara, tal como diría más tarde un memorándum de la CIA. Entre los blancos potenciales en la lista de Rodríguez, Swenson consideró a Roque Dalton como un caso especialmente interesante.
Hijo de padre estadounidense y madre salvadoreña, Dalton se había unido al Partido Comunista Salvadoreño (PCS) en 1957 y había viajado a Cuba en septiembre de 1962, junto con otros veintitrés jóvenes del Partido, para recibir entrenamiento guerrillero. Su entrenamiento duró hasta marzo de 1963 y, según los documentos de la CIA, incluyó un mes en Rostock, Alemania del Este, en octubre de 1962.
El curso en Cuba comprendía lecciones de “liderazgo” con un veterano de la Guerra Civil española que había adquirido la ciudadanía soviética y se había convertido en general. Dalton debió de impresionar a sus instructores, ya que lo seleccionaron junto con otros cuatro salvadoreños para seguir entrenándose como agente de la DGI... sin informar al PCS.
Los cubanos le dieron a Dalton un alias: “Juan Montenegro”, y le enseñaron escritura en clave, vigilancia y comunicaciones de onda corta. Cuando se preparaba para regresar a El Salvador, a finales de octubre de 1963, la DGI le proporcionó al poeta seiscientos dólares para comprar un transmisor, y una cinta de microfilm que contenía radiofrecuencias fue escondida en la suela hueca de su zapato.
Swenson veía a Dalton como un “candidato destacado” para el reclutamiento, pues era un comunista salvadoreño de primer orden y también un agente secreto cubano.
En tanto tal, “se podría esperar que proporcionara bastante información tanto sobre el PCS en El Salvador como sobre sus actividades para la DGI”, escribió Swenson el 19 de junio de 1964. Rodríguez le dijo a Swenson que Dalton se mostraría receptivo a una oferta de la CIA porque era “muy inteligente, pero nunca demostró un verdadero deseo por aprender” en Cuba, y porque tenía “una debilidad por las mujeres y la vida fácil”. Aun así, a Swenson le preocupaba que las “características personales” de Dalton pudieran ocasionarle a la CIA “problemas de manejo” en el futuro, tal como le había sucedido a los cubanos. Rodríguez, que había sido el oficial de caso de Dalton, explicó que este había malversado los seiscientos dólares y no se había reportado con sus superiores antes del 27 de enero de 1964, cuando las autoridades salvadoreñas lo arrestaron y deportaron. El jefe de la estación de la CIA en San Salvador también externó sus reservas. La agencia ya tenía un espía en el PCS, señaló en un cable del 12 de agosto de 1964, así que, ¿para qué incorporar a Dalton?
Puesto que anteriormente Dalton no había hecho nada para la DGI, los cubanos, siempre sospechosos, “vincularían su reactivación a la deserción de Rodríguez Lahera”, argumentaba el jefe de la estación de la CIA. En lugar de hacer el intento por reclutar a Dalton, la CIA debía “anularlo” haciendo públicos sus lazos con Cuba y dejando que el gobierno salvadoreño se encargara del resto. Pero después de la crisis de los misiles y de Bahía de Cochinos, la CIA estaba desesperada por penetrar la red que rodeaba a Fidel Castro. Swenson quería darle una oportunidad a Dalton. Así que envió un cable al jefe de la CIA en San Salvador agradeciéndole sus comentarios, y siguió adelante con sus planes de reclutar al poeta.
***
El 3 de septiembre, Swenson se reunió en San Salvador con el presidente de El Salvador, el coronel Julio Rivera, y le presentó el plan de la CIA para captar a los guerrilleros y espías entrenados por Cuba en su país. Rivera se mostró encantado y le dijo a su jefe de inteligencia, José Alberto “Chele” Medrano, que hiciera todo lo que la CIA quisiera.
Dalton había regresado a El Salvador en junio. Con la esperanza de evitar que su arresto y expulsión de enero se repitieran, permaneció en casa mientras los abogados de la Universidad Nacional, donde Dalton estaba inscrito como estudiante de Derecho, solicitaban a las cortes poner fin a la constante vigilancia policiaca fuera de su domicilio. Pero Dalton no pudo reprimir su necesidad de beber y socializar. El 4 de septiembre –un día después de que Swenson se entrevistara con Rivera– se aventuró en un bar donde policías vestidos de civil lo arrestaron. Cinco días más tarde fue transferido en secreto a la cárcel de Cojutepeque, a fin de frustrar los esfuerzos de la familia del poeta por lograr que un juez ordenara su liberación.
Si bien la policía no golpeó ni torturó físicamente a Dalton, fue mantenido en solitario, privado de duchas y comida decente, y obligado a dormir en el frío suelo de la celda. El resultado fue un semblante lastimoso al momento que Swenson llegó, ya caída la oscuridad, el 23 de septiembre.
Las condiciones de la cárcel no dejaron contento a Swenson, en particular el hecho de que el único espacio disponible para un interrogatorio fuera una gran sala de juntas, con guardias presentes y un oficial de alto rango de la policía salvadoreña que deambulaba dentro y fuera. Pese a las circunstancias poco satisfactorias, Swenson prosiguió con su “oferta” a Dalton. Hal le dijo al poeta que “fuentes internas” habían revelado que no solo era un comunista salvadoreño de primer orden, sino también un agente de inteligencia cubano. Dalton negó todo, y comenzó a sermonear a Swenson sobre sus derechos legales.
Pero cuando este último le mostró el archivo de la DGI que había obtenido de Rodríguez, el poeta “se encogió de miedo”, tal como informó más adelante el hombre de la CIA. La situación de Dalton “no tenía remedio”, dijo Swenson... a menos que cooperara, en cuyo caso, Estados Unidos se encargaría de darle a él y a su familia una buena vida. Dalton pasó de la provocación al regateo. Los dirigentes militares de El Salvador “me cortarán la cabeza”, suplicó. “Lamento haberme involucrado alguna vez en todo esto.” El poeta juró abandonar la política y El Salvador si el hombre de la CIA ponía fin al interrogatorio y lo dejaba ir. Pese a todo, Dalton no admitió trabajar para Cuba ni pertenecer al Partido Comunista. Y tampoco accedió a espiar para la CIA.
Frustrado, Swenson envió a Dalton de vuelta a su celda, y se quedó cavilando sobre las formas de quebrar su resistencia. Swenson decidió que un bon vivant como Dalton respondería mejor en un ambiente más cómodo. Así que dio instrucciones a Chele Medrano de trasladar a Dalton a un lugar más tranquilo, donde pudieran hablar a solas.
La noche del 25 de septiembre, Swenson se reunió con Dalton en la lujosa casa de un coronel salvadoreño, en las frescas colinas de Planes de Renderos, al sureste de San Salvador. Dalton se había duchado y había conseguido una cama adecuada y comida decente. Swenson informó que, sin guardias, “hubo una mejor compenetración y Dalton habló con mayor holgura”. Charlaron sobre la historia personal del poeta, sobre sus primeros días como miembro del Partido Comunista y sobre sus viajes por México y Cuba. Pero Dalton insistía en que había renunciado al Partido Comunista debido a sus métodos “cuestionables”. Sus visitas a Cuba, decía, respondían a actividades estrictamente culturales y literarias.
Swenson hojeó de nuevo el archivo de la DGI. Dalton insistía en que los papeles eran falsos. El poeta “suplicó misericordia con elocuencia, por [su] esposa y sus hijos”, informó Swenson, y “rogó” una vez más que se le enviara al exilio. El hombre de la CIA dijo que quizás podría organizar una nueva vida para Dalton en México, pero solo si cooperaba plenamente. Al ver que el poeta no se doblegaba, Swenson recogió sus papeles y se marchó, advirtiéndole a Dalton que se le estaba acabando la paciencia.
Dalton parecía “agitado, pero terco”, y “probablemente no se rendiría sino después de repetidas y largas sesiones de interrogatorios”, informó Swenson. Antes de recurrir a eso, Swenson quería probar una última táctica: confrontar a Dalton con Vladimir Rodríguez Lahera, quien había acompañado a Swenson a San Salvador. Seguramente Dalton no podría negar sus vínculos con los cubanos en presencia de su antiguo oficial de caso de la DGI.
La mañana del 30 de septiembre, Rodríguez apareció en Planes de Renderos. De apenas 1.60 metros de estatura y con un acento cubano inconfundible, Rodríguez debió de resultar instantáneamente reconocible para Dalton, en especial cuando habló sobre el entrenamiento del poeta en Cuba y se dirigió a él por sus pseudónimos ante la DGI.
Sin embargo, Dalton se las arregló de alguna manera para negar que conociera al cubano. El poeta se atuvo a esa historia incluso después de que Swenson entrara y se uniera al desertor. Una vez más, Dalton rogó que se le liberara y se le enviara al extranjero.
“Obtener la verdad de Dalton llevará mucho tiempo”, informó un Swenson exasperado. Dalton estaba “plenamente consciente [de las] pruebas en su contra”, pero quizás esperaba que la presión política y legal de sus camaradas finalmente obligara al gobierno a liberarlo. Por otra parte, añadía Swenson, Dalton “probablemente teme que admitir su complicidad no sea de ayuda”.
Estaba en manos del gobierno salvadoreño “convencerlo de que de una u otra forma [se] equivoca”, escribió Swenson, lo que quería decir que el gobierno debía retener a Dalton en aquella oscura celda de la cárcel de Cojutepeque hasta que el poeta cambiara de opinión. Y el 1 de octubre fue exactamente ahí adonde Dalton fue a parar, mientras Swenson regresaba a Washington.
***
La desaparición de Dalton en verdad se había vuelto una cause célèbre para los comunistas salvadoreños y otros opositores al gobierno militar. El mismo día en que la policía transfirió en secreto al poeta de vuelta a Cojutepeque, un grupo de escritores y artistas publicó una carta en protesta por su arresto. Dos semanas más tarde, el 15 de octubre, el Diario Latino de San Salvador publicó una carta abierta al presidente Rivera firmada por la esposa de Dalton, Aída Cañas de Dalton. A continuación, las asociaciones de abogados llamaron al gobierno a respetar los derechos del poeta.
El 29 de octubre, al tiempo que la campaña a favor de Dalton alcanzaba un crescendo, un cable de la CIA le dio a Hal Swenson una noticia asombrosa: se decía que Dalton había escapado.
Tal como lo explicarían los cables posteriores de la CIA, de alguna manera el poeta había llegado de la cárcel de Cojutepeque a un escondite en la Universidad Nacional, en San Salvador.
Los oficiales de la CIA estaban alarmados por el titular del 30 de octubre de El Diario de Hoy, de San Salvador: “Dalton García confirma la fuga”. El periódico contenía una carta de Dalton en la que él mismo describía su arresto, cautiverio y las extrañas reuniones con dos interrogadores extranjeros.
Un “estadounidense vestido de civil” lo había acusado de participar en una conspiración encabezada por cubanos contra el gobierno salvadoreño, escribió Dalton. El gringo le había enseñado “una serie de documentos, obviamente inventados y fabricados ad hoc”, y amenazó con “eliminarlo” a menos que admitiera los cargos.
En la villa de Planes de Renderos, el estadounidense “continuó con sus amenazas y ofertas”, escribió Dalton, e incluso le presentó a un cubano desconocido, quien “afirmó ser el que había conspirado en Cuba conmigo”. El cubano lo amenazó con mandarlo asesinar a menos que confesara, afirmaba Dalton.
Tras ser enviado de vuelta a la cárcel de Cojutepeque, escribió el poeta, permaneció incomunicado hasta la noche del 25 de octubre, “cuando, aprovechando una debilidad en la pared de mi celda ocasionada por temblores y trabajos de construcción en las cercanías, pude escapar y llegar por mi cuenta a San Salvador”.
Los oficiales de la CIA trataron de contener los estragos. El jefe de la agencia en San Salvador dio instrucciones al encargado de negocios de Estados Unidos, Edward G. Curtis, de decir a la prensa que las acusaciones de Dalton eran “demasiado ridículas para comentarlas” o que Dalton estaba “usando ‘licencias poéticas’”.
Mientras tanto, la CIA trató de despistar a Cuba. Un oficial de caso le dijo a un agente conocido de la DGI que un funcionario estadounidense se había reunido con Dalton, pero solo a petición de Chele Medrano, quien pensaba que Dalton podría hablar más libremente con un compatriota de su padre. El oficial le aseguró al agente cubano que Dalton no había traicionado ninguna confianza, y que no tenía “nada que temer desde el punto de vista de la seguridad”.
El 3 de noviembre, el jefe de la CIA en San Salvador envió un cable a las oficinas centrales informando que las repercusiones políticas eran “sorprendentemente leves” y que el gobierno salvadoreño “podría capear el temporal sin tener que admitir nada”.
Sin embargo, un destinatario del mensaje no quedó satisfecho. “Este cable no tiene sentido”, escribió el 4 de noviembre un alto cargo de la CIA. “Nuestro objetivo es obviamente reclutar, desertar o anular a Dalton. Su fuga de la prisión no altera de ninguna forma lo que queremos hacer.” De hecho, se argumentaba en el memorándum, la fuga y las declaraciones de Dalton en la prensa salvadoreña podrían aumentar su valor como agente doble, pues constituían una pantalla perfecta.
La negativa de Dalton a aceptar el reclutamiento hasta ese momento “no significa que debamos rendirnos, más bien significa que deberíamos intensificar nuestros esfuerzos o estar dispuestos a tomar medidas más drásticas de ser necesarias”, agregaba el memorándum. Después de todo, el caso Dalton debía ser considerado a la luz “del asesinato de agentes de la CIA en Cuba”.
“No estamos involucrados en partidas de ajedrez o en juegos olímpicos, sino en operaciones serias que, ya se trate de una guerra caliente o fría, se calculan bajo la definición clásica de destruir la voluntad del enemigo para resistir o, más realistamente, destruir la capacidad del enemigo”, concluía el documento.
Y, con esa nota ominosa, termina el informe desclasificado del intento de Hal Swenson por reclutar a Roque Dalton.
***
¿Podría haber orquestado la CIA una vendetta contra Dalton, o haberlo reclutado durante el tiempo transcurrido entre su fuga en 1964 y su asesinato en 1975? Es posible, pero probablemente no fue así.
La CIA continuó rastreando a Dalton desde febrero de 1965, cuando este se reubicó en Praga, hasta al menos el verano de 1971, cuando el poeta asistió a un congreso de las juventudes comunistas en Pyongyang, Corea del Norte.
No existe evidencia en los archivos desclasificados de que la CIA tuviera siquiera noticia del regreso de Dalton a El Salvador en 1973, o de la existencia del grupo al que se unió, el Ejército Revolucionario del Pueblo (ERP).
Además, para ese momento, “Asuntos Especiales”, al igual que la mayor parte del aparato anti Castro de la CIA, se había disuelto. Hal Swenson y otros oficiales involucrados en el caso Dalton habían sido reasignados, se habían retirado, o habían muerto. La prioridad de la CIA en América Latina era el Chile de Salvador Allende, y no Centroamérica. Para 1975, la agencia quizás estaba demasiado ocupada combatiendo los escándalos por sus intentos de asesinato previos como para emprender uno contra alguien como Dalton.
Mientras tanto, la relación de Dalton con la inteligencia cubana se mantuvo. Aunque no está claro cómo salió de El Salvador a principios de noviembre de 1964, el poeta no pudo haber llegado a Praga sin ayuda cubana. Cuando tiempo después regresó a La Habana, Dalton gozó de un estatus privilegiado, con fácil acceso a funcionarios como Manuel Piñeiro, que encabezaba las operaciones secretas del régimen de Castro en América Latina.
En retrospectiva, el comportamiento de Dalton durante el interrogatorio con Swenson y Rodríguez, así como la historia que contó en la prensa salvadoreña –y, mucho más tarde, en las páginas de su novela Pobrecito poeta que era yo– parecen calculados no solo para protegerse a sí mismo, sino también a la DGI.
Sí: durante sus encuentros con el hombre de la CIA y con el desertor cubano estaba asustado, más asustado de lo que su recuento en Pobrecito poeta que era yo podría revelar. Debió de quedar impactado al enterarse de que Rodríguez lo había traicionado. Pero sus ruegos y sus súplicas probablemente fueron en parte una actuación, una puesta en escena destinada a darles tiempo a sus camaradas para hacer campaña a favor de su liberación, tal como lo sospechó Swenson. Incluso pudo haber aprendido esta táctica de la DGI.
Un cable del jefe de la CIA en San Salvador, fechado el 28 de septiembre de 1964 y consistente con esta hipótesis, describe una reunión secreta sobre el caso Dalton con un informante del PCS, quien reportó que la política del partido en el caso Dalton era “ejercer presión [sobre el gobierno] a través de los diputados” en la asamblea nacional, y “aceptar la expulsión [de Dalton] del país antes que dejarlo podrirse en alguna cárcel local”.
La dramática carta de Dalton a El Diario de Hoy resulta digna de atención tanto por lo que dice como por lo que no dice.
En Pobrecito poeta que era yo, escrito después de su salida de El Salvador, Dalton llamaba al interrogador estadounidense “oficial de la CIA”. Pero en la carta a El Diario de Hoy, escrita mientras aún se ocultaba en el país y esperaba irse, se refería al gringo con más cuidado, como “uno de los asesores extranjeros de la policía nacional y otras instituciones militares”. En cuanto a Rodríguez, Dalton decía que había descubierto que el cubano sin nombre era “un instructor de la policía nacional”.
En pocas palabras, Dalton solo reveló lo suficiente de la verdad como para alertar a sus superiores cubanos de que sus operaciones habían sido expuestas, pero no tanto como para orillar a la CIA a tomar “medidas drásticas”.
***
La narración de Dalton sobre su fuga en El Diario de Hoy, aunque vaga y breve, es consistente con su elaborado relato en la novela, donde habla de la excavación de un túnel a través de una porosa pared de adobe, de carreras a través de bosques, y de autobuses a los que subió, lleno de ansiedad, camino a San Salvador.
Siempre ha parecido una historia improbable. Un viejo camarada que entrenó en Cuba con Dalton, Ricardo Castrorrivas, le dijo al biógrafo del poeta, Luis Alvarenga, que según había escuchado, Dalton logró salir en realidad gracias a Pedro Geoffroy Rivas, un eminente y adinerado poeta de izquierda que utilizó sus influencias a favor de Dalton. Resultaría irónico, pues Dalton y Rivas eran rivales en aquel tiempo; es de notar, empero, que Pobrecito poeta que era yo es una línea de un poema de Rivas.
No obstante, el hijo de Dalton, Juan José Dalton, ha escrito sobre la lejana noche en que su padre apareció en la casa de un pariente, con barba y cubierto de arañazos, y le enseñó a su hijo un pedacito de acero que había utilizado para atravesar los ladrillos.
La única versión de la fuga de Dalton que claramente no es verdad es la que difundieron sus enemigos: que la CIA la orquestó para encubrir su reclutamiento. El narrador más agresivo de este relato fue Cayetano Carpio, el comunista veterano que abandonó el partido salvadoreño en 1970 para fundar las Fuerzas Populares de Liberación (FPL). Carpio afirmaba que los miembros del Partido habían visto a Dalton reunirse con un oficial de la CIA en un hotel de San Salvador después de que saliera de la cárcel de Cojutepeque.
Si tal reunión tuvo lugar, no existe registro de ella en los documentos desclasificados de la CIA. Por el contrario, los cables secretos de la agencia, cuyo propósito nunca fue hacerlos públicos, reflejan sorpresa y enojo genuinos frente a la noticia de la fuga de Dalton. Los oficiales de la CIA en San Salvador ni siquiera averiguaron que Dalton había llegado a la Universidad Nacional sino hasta diez días después de su huida de Cojutepeque. Chele Medrano también parece haber permanecido en la ignorancia; según un cable de la CIA, “arremetió contra la dejadez de la Policía Nacional”.
El apoyo de Cuba a Dalton después de que abandonara El Salvador en 1964 contradice la acusación de Carpio; resulta extraño, sin embargo, que el régimen de Castro tolerara las murmuraciones de Carpio contra el poeta cuando ambos hombres se encontraban en La Habana a principios de la década de 1970.
Después de que Carpio rechazara la oferta del poeta de unirse a las FPL, la inteligencia Cubana instó a Alejandro Rivas Mina, el primer jefe del ERP, a aceptar a Dalton como “asesor político” dentro de El Salvador, según un artículo de David Hernández, escritor e investigador salvadoreño del caso Dalton, en La Prensa Gráfica de mayo de 2011.
Dado el potencial de conflicto entre Rivas Mina y el más viejo y más logrado –pero notablemente indisciplinado– Dalton, era como si los cubanos estuvieran enfrentándolos deliberadamente.
Según las memorias del exguerrillero salvadoreño Eduardo Sancho, Crónicas entre los espejos, en una reunión en San Salvador, en 1973, poco después de la llegada de Dalton, Carpio le reiteró a Rivas Mina el rumor sobre los vínculos de Dalton con la CIA.
Para sus admiradores, Dalton fue un brillante intelectual revolucionario. Los servicios secretos de Cuba, empero, lo conocieron como un bohemio sarcástico que le había robado seiscientos dólares a la DGI, que no podía resistirse a la bebida y que metió la pata en una peligrosa trampa de la CIA.
La inteligencia cubana había tolerado sus defectos durante años debido a sus dotes literarias. Sin embargo, para principios de la década de 1970, Dalton sabía más sobre el funcionamiento interno del Estado cubano que una década atrás, y su afición por la bebida y las mujeres había empeorado mucho.
De una u otra forma, por el riesgo que representaba, Roque Dalton estaba destinado a ser anulado. Y, el 10 de mayo de 1975, lo fue.
Traducción de Marianela Santoveña
Tomado de revista Letras Libres, edición octubre 2012.
Título original: “Reclutar, desertar o anular. La historia jamás contada de Roque Dalton, la inteligencia cubana y la CIA”
Foto DIGITAL:Alexseander R. Antonio.
Articulo propiedad de :http://www.contracultura.com.sv/la-historia-jamas-contada-de-roque-dalton-la-inteligencia-cubana-y-la-cia
Because of their distinction with the other Sudanese social groups, the Rashayda maintained a kind of pride on their particularities. Their thin features, light complexion, men with swords ("it's our tradition and we keep it by fear... to defend our selves" said Ahmed), women with their facial tattoos and black dresses enlivened with colourful beadwork.
Because of their marginal nomadic lifestyle, most of the Rashayda remains illiterate but developed a strong oral tradition. Their stories relates the news they collected from their incursions. The Rashayda tribe challenges the borders: they got involved in Eritrea or keep "family" relations in Arabia. During the war in Eritrea, they smuggled everything and guns ("this tribe is more efficient than any Antonov!" told me a friend). They also took advantage of the Baja decay and the war tensions to extend their pasturages in the increasing no man's land.
No man's land as a tribal territory, is there a paradox? No man's land becoming the territory of marginals is quite common. But the no man's gained by marginal groups to take an important social position, it is quite original. Moreover, when those marginal enter the guerrilla, it becomes more worrying. The Rashayda rebel group, the Free Lions sized a real regional power. No man's land as a territory of the lords of war?
The monument has a distinctive plan of a square surrounded by an octagonal wall.
External detail of the mausoleum. A private cemetery of historical interest in St Margarets/ Isleworth. A full history and description is included in the set. This mausoleum which is now a grade II* listed building, was originally commissioned by the notorious eccentric of his day, the 2nd Earl of Kilmorey (also nicknamed as 'Black Jack’ Needham due to his dark complexion at times), .
The monument was built in 1854 for his mistress, Priscilla Hoste, who had originally been his ward of court.
They suddenly eloped abroad and then eventually returned to Twickenham, where she had a son called Charles in 1844. Unfortunately, Priscilla then became seriously ill in 1851 with a terminal heart condition, with the Earl deciding to set about constructing a suitable memorial for her in 1853.
She eventually died in October 1854, and was interred in secret, with no-one knowing about it for years afterwards.
A noted Victorian architect of his time, Henry Edward Kendall was employed to design the mausoleum, which he did in the popular and fashionable Egyptian revival style. This Egyptian design is believed to have been derived from a plate in a French book ‘Description de I'Eqypte ’ published in 1809. The shape of the building relates to the shrines at the heart of Egyptian Temples - the place where a treasured image of a god was installed.
Inside the Mausoleum is a fine white marble carved relief of the death bed scene of Priscilla, with the young son Charles and the Earl in attendance. It was carved in Rome by portrait sculptor Lawrence Macdonald, using more than one artistic style.
It is thought that the pink and grey granite Egyptian style mausoleum cost around £30,000? (a very large sum of money in the 1850’s!) not including the subsequent moving costs.
The Mausoleum was originally erected on a plot that the Earl had secured at the Brompton Cemetery in London, then subsequently dismantled, moved and re-built twice.
First when the Earl moved to Woburn Park Chertsey in 1862, and being of unconventional nature and restless as well; six years later he was on the move again. The next time, it was moved to its present site at Twickenham in 1868, where he lived in Gordon House; eventually to be part of the Brunel University complex which has subsequently been re-developed.
In his day, Lord Kilmorey owned all the land between the mausoleum site and Gordon House. According to some rumours and fact, and being the true Victorian eccentric; some tunnels were built, the main one apparently having a tramway between Gordon House and the Mausoleum. This ensured his privacy could be maintained, and would not have to leave his own property when the time came for him to join Priscilla in the Mausoleum. It is said that ‘when in the mood’ he would summon his servants, and in secret, dress in ‘white garb’ and proceed through the tunnel to the mausoleum, where he would lie in his coffin. He lived to the grand age of 92, and in 1880 on his death, his final wishes were carried out.
Since then the mausoleum has had a chequered history, and the site passed eventually to Hounslow Borough Council on condition that access would be maintained, although it was not for some time that anyone entered this hidden burial site.
In an extremely neglected condition, responsibility for the site was passed to Richmond Council, and the maintenance of the grounds to The Environment Trust for Richmond upon Thames, where volunteers have worked exceptionally hard over several years, to get the gardens into the condition you see them today.
This is a complexion comparison between 1959 Debut Barbie and Fuchsia 'N Fur Francie. Their complexions differ. Compare FnF Francie's shoulder with Barbie's chest area. FnF has a reddish-brown complexion while 1959 Barbie Repro has more gray undertones to her dark carmel complexion.
CASTLETON, CLAUD CHARLES
Rank:……………………….....Sergeant
Service No:…………………1352
Date of Death:……………29/07/1916
Age:…………………………....23
Regiment/Service:……..Australian Machine Gun Corps
……………………………........5th Coy.
Awards:……………………...V C
Grave Reference:………IV. L. 43.
Cemetery:
POZIERES BRITISH CEMETERY, OVILLERS-LA BOISSELLE
Additional Information:
Son of Thomas Charles and Edith Lucy Castleton, of 18, Wilson Rd., Lowestoft, England.
CWGC: www.cwgc.org/find-war-dead/casualty/588626/CASTLETON,%20C...
His Australian Army Service record can be accessed online from here:-
recordsearch.naa.gov.au/SearchNRetrieve/Interface/Details...
Claud Charles Castleton was born Kirkley, Lowestoft and at the time of his enlistment on the 15th March 1915 at Liverpool, New South Wales, his age was recorded as 21 years 11 months. A single man, he gave his occupation as a Prospector. He gave his next of kin as his father, Mr T(?) Castleton, of 18 Wilson Road, South Lowestoft. (Mr Castleton subsequently moved to 20 Rochester Road, South Lowestoft, Suffolk, circa 1924).
At his medical he was described at 5 feet 7 and a half inches tall, weighed 160lbs and had a fair complexion with blue eyes and light brown hair.
He was initially assigned to “D” Company, 18th Battalion. He sailed from Sydney aboard H.M.A.T. “Ceramic” on the 25th June 1915.
He was sent to the Gallipoli Peninsula on the 16th August 1915.
He was transferred from the 1st Australian Casualty Clearing Station at “Anzac” to the Hospital Ship “Nevaska” on the 15th September 1915, before being admitted to the 1st Australian Hospital at “Luna Park” (Egypt) on the 19th. He was diagnosed with Dysentery. After a couple of moves he was discharged to duty on the 22nd October 1915. Promoted to Corporal on the 7th December 1915, he was sent back to Gallipoli on the 8th. He was evacuated with his unit, returning to Alexandria via Mudros on the 9th January 1916.
He was admitted to hospital in Egypt again on the 27th January 1916, this time with Malaria, being discharged on the 15th February 1916 and rejoining his unit on the 17th. On the 20th he was promoted Temporary Sergeant. On the 8th March 1916 he was transferred from the 18th Battalion to the 5th Machine Gun Company, retaining his original service number. His promotion to Sergeant was confirmed on the 16th March 1916. On the 23rd March 1916 he landed at Marseilles.
He was recorded as Killed in Action on the 29th July 1916. He was buried between Pozieres + Bazentin-Le-Grand-Petit, 4 and three quarter miles N.E. of Albert.
There is a note that pension claims from Thomas and mother Edith Lucy Castleton were rejected in May 1917 as they had adequate means. However a pension of 5 shilling “p.f.” – (Per fortnight?) was awarded in January 1918.
There are papers from 1968 – an enquiry from his brother as the local council were planning a memorial.
12th April 1893 – Birth
(Source – newspaper clipping in his Army Service record – see “On the day” below>)
The birth of a Claud Charles Castleton was registered in the Mutford District in the April to June quarter, (Q2), of 1893.
(Mutford District covered Lowestoft and the nearby villages. As Lowestoft extended southwards in the late Victorian era, it joined up with the small town of Kirkley.)
1901 Census of England and Wales
The 7 year old “Claude” Castleton, born Kirkley, Suffolk, was recorded living at Rose Cottage, Wilson Road, Kirkley, Lowestoft. This was the household of his parents, Thomas, (aged 34, a Bricklayer, born Lowestoft) and Edith, (aged 32, born Bishops Stortford, Hertfordshire). As well as Claude the couple also have an older son living with them, Francis, (13, born Kirkley).
1911 Census of England and Wales
The Castleton family were still probably living in the same building, but now the address is given as 18 Wilson Road, South Lowestoft. Parents Thomas C, (44) and Edith L. (42), have been married 23 years and have had 2 children, both then still alive and living with them. Older son Francis W, (23), was a Law Clerk for a firm of Solicitors. His younger brother Claud C, (17), was a Student Teacher. Both are shown as born Lowestoft.
1912 – bound for Australia.
A 19 year old Claude Castleton boarded the “Orama” at London in 1912, bound for Melbourne, Australia.
His Wikipedia article adds
In 1912 he set off on a long adventure, stopping first at Melbourne, Australia. He worked in various parts of Australia before heading to New Guinea, intending to earn funds for the return journey to England via New Zealand, India and Africa. Matters changed with the outbreak of the First World War; he joined the Australian force formed in New Guinea for the defence of the area in the face of German warship activities.
en.wikipedia.org/wiki/Claud_Castleton
On the day
POZIERES BRITISH CEMETERY, OVILLERS-LA BOISSELLE
Location Information
Pozieres is a village some 6 kilometres north-east of Albert, and the Cemetery, which is enclosed by the Pozieres Memorial, is a little south-west of the village on the north side of the main road (D929) from Albert to Pozieres.
Historical Information
The village of Pozieres was attacked on 23 July 1916 by the 1st Australian and 48th (South Midland) Divisions, and was taken on the following day. It was lost on 24-25 March 1918, during the great German advance, and recaptured by the 17th Division on the following 24 August.
Plot II of POZIERES BRITISH CEMETERY contains the original burials of 1916, 1917 and 1918, carried out by fighting units and field ambulances. The remaining plots were made after the Armistice when graves were brought in from the battlefields immediately surrounding the cemetery, the majority of them of soldiers who died in the Autumn of 1916, but a few represent the fighting in August 1918.
The following were among the more important burial grounds from which British graves were concentrated to Pozieres British Cemetery:-
CASUALTY CORNER CEMETERY, CONTALMAISON, on the road from Pozieres to Fricourt, used in the summer and autumn of 1916, which contained the graves of 21 Canadian soldiers, 21 Australian and 13 from the United Kingdom.
DANUBE POST CEMETERY, THIEPVAL (named from a trench and a Dressing Station), between the site of Thiepval village and Mouquet Farm. Here were buried, in the winter of 1916-17, 34 soldiers from the United Kingdom, mainly of the R.F.A.
NAB JUNCTION CEMETERY, OVILLERS-LA BOISSELLE, at the crossing of the Thiepval-Pozieres Road and "Nab Valley", in which 60 soldiers from the United Kingdom and one German prisoner were buried in the winter of 1916-17.
There are now 2,760 Commonwealth servicemen buried or commemorated in this cemetery. 1,382 of the burials are unidentified but there are special memorials to 23 casualties known or believed to be buried among them. There is also 1 German soldier buried here.
CWGC: www.cwgc.org/find-a-cemetery/cemetery/2000092/POZIERES%20...
As part of the commemoration of the outbreak of the Great War, the CWGC have added a number of original documents to their website. One of these on their webpage for Claud is a Concentration Report – details of his move to his current resting place. However other than adding the information he was in a grave with two markers, (a battalion one and a standard issue army one), its not very clear where he was originally interred.
Citation
An extract from "The London Gazette", No. 29765, dated, 26th Sept., 1916, records the following:-"For most conspicuous bravery. During an attack on the enemy''s trenches the infantry was temporarily driven back by the intense machine gun fire opened by the enemy. Many wounded were left in "No Man''s Land" lying in shell holes. Serjt. Castleton went out twice in face of this intense fire and each time brought in a wounded man on his back. He went out a third time and was bringing in another wounded man when he was himself hit in the back and killed instantly. He set a splendid example of courage and self-sacrifice"
CWGC: www.cwgc.org/find-war-dead/casualty/588626/CASTLETON,%20C...
www.thegazette.co.uk/London/issue/29765/supplement/9418/d...
There is an undated newspaper cutting in his service record, which gives this account. (The reverse side includes an article about the 1980 Australia Day Honours, so presumably it dates from that time.) It has a picture of Claud to accompany the text.
The same picture is also held at the Australian War Memorial archive.
www.awm.gov.au/collection/C1497?search
Events leading to the action began with an ill-fated night attack, which failed because of planning faults, the enemy’s alertness and the severity of enemy reaction.
The attack was to be delivered by the 17th, 18th, and 20th Battalions against a section of the enemy lines known as the “O.G. Trenches” on Pozieres Heights.
Makeshift “jumping-off” arrangements, without a covering barrage, led to the enemy detecting waves of troops as they moved across an open basin in front of the objective, in order to be within easy striking distance of the trenches after the conclusion of a one-minute intense barrage on O.G.1 shortly after midnight on July 28th, 1916.
The Germans, who regularly sent up flares over this part of the battlefield, quickly spotted the advance.
The enemy immediately opened fire. Flares began to rise thickly; other machine-guns came into action and soon afterwards a barrage of high explosive, phosgene gas and tear-gas shells began to fall.
All movement was completely stopped. Parties tried to advance by crawling from crater to crater, but by now the flares had turned the night into day.
Machine-gun fire was so fierce that zero-hour arrived and passed without the slightest hope of advancing.
For three hours the troops lay out in this withering fire, until their withdrawal an hour before dawn.
The 5th Brigade casualties amounted to six officers and 140 men, mostly in the 20th Battalion.
It was under these terrible conditions, while waiting for withdrawal, that Sgt Castleton, serving with 5th Machine Gun Company, AIF, sacrifice his life for wounded comrades.
Despite the intensity of enemy fire, he succeeded in bringing two comrades to safety without sustain injury to himself, but on his third foray, while carrying another soldier to allied lines, he was hit in the back and killed instantly”
It goes on to add that he was born South Lowestoft, England, on April 12,1893 and emigrated to Australia, in 1912, aged 19. At the time war broke out he was living in Port Moresby. He enlisted immediately and was placed in charge of native troops for coastal defence duties. It was after that that he enlisted for overseas service in March 1915.
(Cropped from the original newspaper article)
Royal Coronation Aurora is fully deboxed, and is posed standing, supported by a Kaiser stand. She can free stand, but is very unstable that way. Photographed in daylight.
Review of Royal Coronation Aurora Doll
Her face is pretty, but bland and generic. She only has a passing resemblance to the movie character, as portrayed by Elle Fanning. She doesn't have very realistic features, but looks like an ordinary doll painted to look like an animated character. She has a light complexion, small blue green eyes gazing straight ahead, brown eyebrows, small straight nose, light pink lips on a small mouth, large chin, and light rouge on her cheeks.
She has long golden blonde hair that reaches her hips. There is a solitary long curl hanging from her left side. The rest of her hair is slightly wavy, and is grouped in a single mass, which I left alone. It would look better if it were combed out, but I was afraid that it might get frizzy if I attempted to do so. The hair is shiny and soft, and doesn't appear to have any hair product.
The dress is golden brocaded satin, with a floral design. The underside is very light tan in color. There is also a painted floral overlay in pink and green, which is only in the front of the dress (the front of the skirt and bodice). There is golden lace trim at the hem, waist and collar and cuffs. Her collar and cuffs end in white organza. The skirt is pleated, and almost floor length. The bodice has a high waist, with a golden belt sewn around it. Her sleeves are full length. There is a over sized train sewn to the back of the dress, just below the waist. It made of the same material and has the same decoration as the front of the skirt. Its underside is fully lined with gold satin. The dress looks and feels luxurious, and fit for royalty.
She is wearing tan colored heels, with a simulated strap and an unpainted embossed floral design. She is wearing a gold colored plastic crown that is made to look like a floral wreath, that goes halfway around her head. It is secured only by two T-tab fasteners, so it is not meant to be removed or used on other dolls.
Her body is made of hard plastic throughout. She has seven points of articulation: her neck, shoulders, elbows and hips. Her hands are permanently tilted back to make the standard Princess pose. Her feet are fixed at an angle to wear high heels. Her head can turn 360 degrees around, and can tilt up about 20 degrees, and tilt down 10 degrees. Her arms can swivel about the shoulders 360 degrees, and can tilt about 20 degrees. Her forearms can swivel around her elbows almost 360 degrees, but cannot go completely around. They can tilt back about 20 degrees, and forward about 60 degrees. Her hips can swivel 90 degrees both back and forth, and can tilt out about 30 degrees. She has white painted on underwear, which looks like a strapless one piece bathing suit.
Packaging and Deboxing
It was easy to debox Coronation Aurora, compared to most Disney Store dolls. First step was to remove the clear plastic cover from the box, by cutting the tape around the edges, and lifting the tabs free from the cardboard. Aurora is standing on a small cardboard spacer. Behind her is a printed background from the movie, which is common to all the dolls in this series. There was only plastic T-tab fasteners securing her to the backing and the plastic spacer. It was possible to reach all the fasteners and snip them off, without having to remove the large plastic spacer. It turned out that the fastener that was supposed to go into the back of her head didn't make it past her hair, so she didn't have a post sticking out of her head when I snipped the fastener loose. The other end of the fastener was just laying loose in her hair. There was tissue paper around her legs, but only up to her knees, to make the skirt look fuller in the box.
Purchase Details
I just received the four available Jakks Pacific dolls from the Maleficent movie in single doll packages. I ordered them from Toys R Us on Friday night and got them Tuesday, with free shipping. I appreciated the quick shipping, compared to the Disney Store. The dolls are the following, with links to the TRU site. All the dolls are 11 1/2'' H. The Coronation dolls are $39.95 each, the other two are $19.95.
Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu) is a popular Hindu deity, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Lord Narayana and Lord Hari. As one of the five primary forms of God in the Smarta tradition, He is conceived as "the Preserver or the Protector" within the Trimurti, the Hindu Trinity of the divinity.
In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, the Panchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand.
Adherents of Hinduism believe Vishnu's eternal and supreme abode beyond the material universe is called Vaikuntha, which is also known as Paramdhama, the realm of eternal bliss and happiness and the final or highest place for liberated souls who have attained Moksha. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Vishnu's other abode within the material universe is Ksheera Sagara (the ocean of milk), where he reclines and rests on Ananta Shesha, (the king of the serpent deities, commonly shown with a thousand heads). In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatars, the most famous of whom are Rama and Krishna.
The Puranabharati, an ancient text, describes these as the dashavatara, or the ten avatars of Vishnu. Among the ten described, nine have occurred in the past and one will take place in the future as Lord Kalki, at the end of Kali Yuga, (the fourth and final stage in the cycle of yugas that the world goes through). These incarnations take place in all Yugas in cosmic scales; the avatars and their stories show that gods are indeed unimaginable, unthinkable and inconceivable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma, to vanquish those negative forces of evil that threaten dharma, and also to display His divine nature in front of all souls.
The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer, preserver or protector and Shiva the destroyer or transformer." These three deities have also been called "the Hindu triad" or the "Great Trinity", all having the same meaning of three in One. They are the different forms or manifestation of One person the Supreme Being or Narayana/Svayam Bhagavan.
Vishnu is also venerated as Mukunda, which means God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees or the worthy ones who deserve salvation from the material world.
ETYMOLOGY
The traditional explanation of the name Vishnu involves the root viś, meaning "to settle" (cognate with Latin vicus, English -wich "village," Slavic: vas -ves), or also (in the Rigveda) "to enter into, to pervade," glossing the name as "the All-Pervading One". Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, "one who enters everywhere". He also writes, atha yad viṣito bhavati tad viṣnurbhavati, "that which is free from fetters and bondages is Vishnu".
Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning "presence everywhere" ("As he pervades everything, vevesti, he is called Vishnu"). Adi Shankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root viś means 'enter into'." Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: "The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra 'whatever that is there is the world of change.' Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu."
SACRET TEXTS - SHRUTI & SMRITI
Shruti is considered to be solely of divine origin. It is preserved as a whole, instead of verse by verse. It includes the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda) the Brahmanas, the Aranyakas and the Upanishads with commentaries on them.
Smṛti refers to all the knowledge derived and inculcated after Shruti had been received. Smrti is not 'divine' in origin, but was 'remembered' by later Rishis (sages by insight, who were the scribes) by transcendental means and passed down through their followers. It includes the Bhagavata Purana and the Vishnu Purana which are Sattva Puranas. These both declare Vishnu as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe.
SHRUTI
VAISHNAVA CANON
The Vaishnava canon presents Vishnu as the supreme being, rather than another name for the Sun God, who also bore the name Suryanarayana and is considered only as a form of Vishnu.
VEDAS
In the Yajur Veda, Taittiriya Aranyaka (10-13-1), Narayana suktam, Lord 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. Rig Veda 1:22:20a also mentions the same "paramam padam". This special status is not given to any deity in the Vedas apart from Lord Vishnu/Narayana.[citation needed] Narayana is one of the thousand names of Vishnu as mentioned in the Vishnu Sahasranama. It describes Vishnu as the All-Pervading essence of all beings, the master of - and beyond - the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. This illustrates the omnipresent characteristic of Vishnu. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called "Preserver of the universe".
Vishnu is the Supreme God who takes manifest forms or avatars across various ages or periods to save humanity from evil beings, demons or Asuras. According to the extant Hindu texts and traditions, Lord Vishnu is considered to be resident in the direction of the "Makara Rashi" (the "Shravana Nakshatra"), which is about coincident with the Capricorn constellation. In some of the extant Puranas, and Vaishnava traditions, Vishnu's eye is considered to be situated at the infinitely distant Southern Celestial Pole.
Following the defeat of Indra and his displacement as the Lord of Heaven or Swarga, Indra asks Lord Vishnu for help and thus Lord Vishnu takes his incarnations or avatars to Earth to save mankind, thus showing his position as Supreme God to all of creation.
In the Puranas, Indra frequently appears proud and haughty. These bad qualities are temporarily removed when Brahma and/or Shiva give boons to Asuras or Rakshasas such as Hiranyaksha, Hiranyakashipu and Ravana, who are then able to defeat Indra in wars between Devas and Asuras. The received boons often made Asuras virtually indestructible.
Indra has no option but to seek help from Vishnu. Indra prays before Vishnu for protection and the Supreme Lord obliges him by taking avatars and generating himself on Earth in various forms, first as a water-dweller (Matsya, fish), then as an amphibious creature (Kurma avatar or Tortoise), then as a half-man-half-animal (Varaha the pig-faced, human-bodied Lord, and Narasimha the Lord with lion's face and claws and a human body). Later, Vishnu appears as human beings (Vamana the short-heighted person), Parashurama, Rama, Krishna, Buddha and finally as Kalki for performing his task of protecting his devotees from demons and anti-religious entities.
Vishnu's supremacy is attested by his victories over those very powerful entities. It is further attested by the accepted iconography and sculptures of Vishnu in reclining position as producing Brahma emerging from his navel. Brahma the creator is thus created in turn by Vishnu out of his own person. Instead Vishnu takes various avatars to slay or defeat those demons. But it is to be noted that Vishnu also provided boons to Akupresura, a bear faced demon who was destroyed by Lord Shiva.
Vishnu's actions lowered Indra's ranking among Hindu deities and led to the ascendancy of Vishnu.
Few temples are dedicated to the Sun or Suryanarayana, nor indeed Indra, nor does Indra figure largely in the Hindu religion.
Indra is almost completely absent from the deities considered as the chief or most important deity.
RIGVEDA
In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked alongside other deities, especially Indra, whom he helps in killing Vritra and with whom he drinks Soma. His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 are dedicated to Vishnu. In 7.99, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra.
The Rig Veda describes Vishnu as younger brother to Indra as Vamana. In Vaishnava canon the 'Vishnu' who is younger brother to Indra is identified as Vamana, Avatar of Vishnu, hence referred to as Vishnu by Vaishnavites. Vishnu is the Supreme God who lives in the highest celestial region, contrasted against those who live in the atmospheric or terrestrial regions. Vishnu is content with mere prayer, unlike almost all of the other gods who receive sacrificial offerings such as Havis, which is given using clarified butter, or Soma. Later foreign translators have view that Vedas place Indra in a superior position to Vishnu's Avatar of Vamana but in fact Vamana helps Indra by restoring his Kingdom.
An alternate translation is provided by Wilson according to Sayana:
When Thy (younger brother) Viṣṇu (Vamana) by (his) strength stepped his three paces, then verily thy beloved horses bore thee. (Rigveda 8:12:27)
Wilson mentions Griffith's possible translation as a footnote. However the following verse from Rigveda renders the above translation by Wilson more probable.
Him whose three places that are filled with sweetness, imperishable, joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. (Rig veda 1:154:4)
Wilson offers an alternate translation for Rigveda 10:113:2:
Viṣṇu offering the portion of Soma, glorifies by his own vigor that greatness of his. Indra, the lord of heaven, with the associated gods having slain Vritra, became deserving of honour. (Rigveda 10:113:2)
This verse sees Vishnu as one who is glorified by his own strength, while Indra became deserving of honor after having slain Vritra only in association with other gods.
However Vishnu's praise for other gods does not imply worship. Wilson translates:
Viṣṇu, the mighty giver of dwellings praises thee, and Mitra and Varuna; the company of Maruts imitates thee in exhilaration. (Rigveda 8:15:9) (page 280)
The following verses show categorically Vishnu as distinguished from other gods in Rigveda.
He who presents (offering) to Viṣṇu, the ancient, the creator, the recent, the self-born; he who celebrates the great birth of that mighty one; he verily possessed of abundance, attains (the station) that is to be sought (by all). (Rigveda 1:156:2) (page 98)
No being that is or that has been born, divine Viṣṇu, has attained the utmost limit of thy magnitude, by which thou hast upheld the vast and beautiful heaven, and sustained the eastern horizon of Earth.(Rigveda 7:99:2) (page 196)
The divine Viṣṇu, the best of the doers of good deeds, who came to the pious instituter of rite (Indra), to assist (at its celebration), knowing (the desires of the worshiper), and present at the three connected period (of worship), shows favor to the Arya, and admits the author of the ceremony to a share of the sacrifice. (Rigveda 1:156:5) (page 99)
Jan Gonda, the late Indologist, states that Vishnu, although remaining in the background of Indra's exploits, contributes by his presence, or is key to Indra's success. Vishnu is more than a mere companion, equal in rank or power to Indra, or sometime the one who made Indra's success possible.
Descriptions of Vishnu as younger to Indra are found in only the hymns to Indra, but in a kathenotheism religion like that of the Rigveda, each god, for a time, is supreme in the mind of the devotee.
In the Rig Vedic texts, the deity or god referred to as Vishnu is the Sun God, who also bears the name 'Suryanarayana'. By contrast, the 'Vishnu' referred to in 'Vishnu Purana', 'Vishnu Sahasranamam' and 'Purusha Sooktham' is Lord Narayana, the Consort of Lakshmi. Vaishnavites make a further distinction by extolling the qualities of Vishnu by highlighting his differences from other deities such as Shiva,[citation needed] Brahma or Surya.
THREE STEPS
Hymn 7.100 refers to the celebrated 'three steps' of Vishnu (as Trivikrama) by which he strode over the universe and in three places planted his step. The 'Vishnu Suktam' (RV 1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:
The princes evermore behold / that loftiest place where Vishnu is / Laid as it were an eye in heaven.(trans. Griffith)
Griffith's "princes" are the sūri, either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is quoted as expressing Vishnu's supremacy by Vaishnavites.
Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun, as he moves both vertically and horizontally.
In hymns 1.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in 6.49.13, 7.100.3 strides across the earth three times and in 1.154.1, 1.155.5,7.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he made dwelling for men possible, the three forming a symbolic representation of the dwelling's all-encompassing nature. This nature and benevolence to men were Vishnu's enduring attributes. As the triple-strider he is known as Trivikrama and as Urukrama, for the strides were wide.
BRAHMANAS
The Brahmanas are commentaries on the Vedas and form part of the Shruti literature. They are concerned with the detail of the proper performance of rituals. In the Rigveda, Shakala Shakha: Aitareya Brahmana Verse 1 declares: agnir vai devānām ava mo viṣṇuḥ paramus, tadantareṇa sarvā anyā devatā - Agni is the lowest or youngest god and Vishnu is the greatest and the highest God.
The Brahmanas assert the supremacy of Lord Vishnu, addressing him as "Gajapati", the one whom all sacrifices are meant to please. Lord Vishnu accepts all sacrifices to the demigods and allots the respective fruits to the performer In one incident, a demonic person performs a sacrifice by abducting the Rishis (sages), who meditate by constantly chanting God's name. The sacrifice is meant to destroy Indra. But the rishis, who worship Indra as a demigod, alter one pronunciation of the Veda Mantra, reversing the purpose of the sacrifice. When the fruit of the sacrifice is given and the demon is on the verge of dying, he calls to Vishnu, whom he addresses as Supreme Godhead and "the father of all living entities including himself".
Aitareya Brahmana 1:1:1 mentions Vishnu as the Supreme God. But in the Vaishnava canon, in different ages, with Vishnu in different avatars, his relationship with the asuras or demons, was always adversarial. The asuras always caused harm, while the sages and devas or celestial beings, did penance and called to Vishnu for protection. Vishnu always obliged by taking an avatar to vanquish the asuras. In the Vaishnava canon, Vishnu never gave or granted any boons to the asuras, distinguishing him from the gods Shiva and Brahma, who did. He is the only God called upon to save good beings by defeating or killing the asuras.
Sayana writes that in Aitareya Brahmana 1:1:1 the declaration agnir vai devānām ava mo viṣṇuḥ paramus,tadantareṇa sarvā anyā devatā does not indicate any hierarchy among gods. Even in Rigveda Samhita, avama and parama are not applied to denote rank and dignity, but only to mark place and locality.
In Rigveda 1:108:9,: yadindrāghnī avamasyāṃ pṛthivyāṃ madhyamasyāṃ paramasyāmuta sthaḥ | i.e., in the lowest place, the middle (place), and the highest (place). Agni, the fire, has, among the gods, the lowest place; for he resides with man on the earth; while the other gods are either in the air, or in the sky. Vishnu occupies the highest place. The words avama and parama are understood as 'First' and 'Last' respectively. To support this claim, Sayana adduces the mantra (1,4. As'val. Sr. S. 4, 2), agnir mukham prathamo devathanam samathanam uttamo vishnur asit, i.e., Agni was the first of the deities assembled, (and) Vishnu the last.
In the Kausitaki Brahmana (7.1) Agni is called Aaradhya (instead of avama), and Visnu parardha(instead of parama),i.e., belonging to the lower and higher halves (or forming the lower and higher halves). The Vishnu Purana gives tremendous importance to the worship of Vishnu and mentions that sacrifices are to begin only with both the lighting of fire or 'Agni', pouring of sacrificial offerings to Vishnu in 'Agni' so that those offerings reach and are accepted by Vishnu. Worship of Vishnu through Yajnas (or Homams) and other rituals, will not achieve the desired result if Agni's role is neglected.
Muller says "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."
However this notion is not completely correct as per the following verses, which shows Rigveda describe one or more gods as subject to other god(s).
Him whose high law not Varuna nor Indra, not Mitra, Aryaman, nor Rudra breaketh, Nor evil-hearted fiends, here for my welfare him I invoke, God Savitar, with worship. (Rigveda 2.038.09)
I invite to this place, with reverential salutations, for my good, that divine Savita, whose functions neither Indra, nor Varun.a, nor Mitra nor Aryaman nor Rudra nor the enemies (of the gods), impede. (Rigveda 2.038.09)
SMRITI
VISHNU SMRITI
The Vishnu Smṛti, is one of the later books of the Dharmashastra tradition of Hinduism and the only one that focuses on the bhakti tradition and the required daily puja to Vishnu, rather than the means of knowing dharma. It is also known for its handling of the controversial subject of the practice of sati (self-immolation of a widow on her husband's funeral pyre). The text was composed by an individual or group. The author(s) created a collection of the commonly known legal maxims that were attributed to Vishnu into one book, as Indian oral culture began to be recorded more formally.
BHAGAVATA PURANA
Vishnu is the only Bhagavan as declared in the Bhagavata 1:2:11 in the verse: vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate, translated as "Learned transcendentalists who know the Absolute Truth call this non-dual substance as Brahman, Paramātma and Bhagavan."
VISHNU PURANA
In the Vishnu Purana (6:5:79) the personality named Parashara Rishi defines six bhagas:
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayoś caiva ṣannāḥ bhaga itīṇganā
Jiva Gosvami explains the verse in Gopala Champu (Pūrva 15:73) and Bhagavata Sandarbha 46:10:
jñāna-śakti-balaiśvarya-vīrya-tejām.sy aśeṣataḥ
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ
"The substantives of the word bhagavat (bhagavat-śabda-vācyāni) are unlimited (aśeṣataḥ) knowledge (jñāna), energies (śakti), strength (bala), opulence (aiśvarya), heroism (vīrya), splendor (tejas), without (vinā) objectionable (heyair) qualities (guṇādibhiḥ)."
SANGAM LITERATURE
Tamil Sangam literature (300BCE to 500CE) mentions mAyOn, or the dark one, as the supreme deity who creates, sustains and destroys the universe. Paripadal 3 describes the glory of Thirumal in the most superlative terms.
Paripadal by kaduvan iLaveyinanAr:
"thIyinuL theRal nI poovinuL naaRRa nI kallinuL maNiyu nI sollinuL vaaymai aRaththinuL anbu nI maRaththinuL mainthu nI vEthaththu maRai nI boothaththu madhalu nI vencudar oLiyu nI thingaLuL aLiyu nI anaiththu nI anaiththinut poruLu nI"
The last line states that Lord Vishnu is the supreme deity who is the inner controller (Antaryamin) of the entire universe. This is one of the Lord's glories, which is first mentioned in Vedas and later propounded by Alwars in Prabhandams and Sri Vaishnavaite Acharyas in various commentaries
The Sri Ranganathaswamy Temple and Vishnu, Lakshmi is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):
āyiram viritteḻu talaiyuṭai aruntiṟaṟ
pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum
On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with bellowing waves, is the lying posture of the one who has Lakshmi sitting in his chest.
THEOLOGICAL ATTRIBUTES
The actual number of Vishnu's auspicious qualities is countless, although his six most-important "divine glories" are:
Jnana (Omniscience); defined as the power to know about all beings simultaneously;
Aishvarya (Sovereignty), derived from the word Ishvara which means unchallenged rule over all;
Shakti (Power or Energy), the capacity to make the impossible possible;
Bala (Strength), the capacity to support everything by will and without any fatigue;
Virya (Vigour), the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;
Tejas (Splendor), which expresses self-sufficiency and the capacity to overpower everything by spiritual effulgence.
Other important qualities attributed to Vishnu are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion). Natya Shastra lists Vishnu as the presiding deity of the Sṛngara rasa.
The Rigveda says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar Vamana/Trivikrama.) The Sanskrit for "to stride" is the root kram; its reduplicated perfect is chakram (guņa grade) or chakra (zero-grade), and in the Rigveda he is called by epithets such as vi-chakra-māņas = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.
FIVE FORMS
In Shree Vaishnavism, another school dating from around the 10th century AD, Vishnu assumes five forms:
In the Para Form, Para is the highest form of Vishnu found only in Sri Vaikunta also called Moksha, along with his consort Lakshmi, (and Bhumi Devi and Nila devi, avatars of Lakshmi) and surrounded by liberated souls like Ananta, Garuda, and a host of Muktas (liberated souls).
In the Vyuha form, Vishnu assumes four forms, which exercise different cosmic functions and controls activities of living beings.
In the Vibhava form, Vishnu assumes various manifestations, called Vibhavas, more popularly known as Avataras from time to time, to protect the virtuous, punish evil-doers and re-establish righteousness.
In the Antaryami; "Dwelling within" or "Suksma Vasudeva" form, Vishnu exists within the souls of all living beings and in every substance.
In the Arcavatara or Image manifestation, Vishnu is visible and therefore easily approachable by devotees since Para, Vyuha, Vibhava and Antaryami forms can only be imagined or meditated upon because they are beyond our reach. Such images can be
Revealed by Vishnu, for example, a self-manifested (Swayambhu) icon (murti), e.g. The Mahavishnu Temple at Tirunelli, The Sri Ranganathaswamy Temple at Srirangam, The Tirumala Venkateshwara Temple, etc.; or
Installed by Devas or celestial beings such as such as Guruvayur Temple installed by Vayu; or
Installed by humans, and consecrated according to Vaishnava Agama shastras or scriptures such as Lord Jagannatha of Jagannath Temple (Puri) at Puri.
RELATIONS WITH OTHER DEITIES
SHIVA
The three gods of the Trimurti clan are inseparable and in harmony in view of their common vision and universal good. They are perfectly ideal in all respects.
Both Asuras and Devas played supportive roles in this story by keeping company with Vishnu in his incarnated forms. Hanuman is a vanara who is completely dedicated to Rama. He gives Vishnu company and obeys his command, while playing an important part in Rama's life. He is regarded in Vaishnava canon because it is through blessings that Hanuman is born. Thus, Hanuman, Vishnu's constant companion, with his idol appearing temples of Rama, Krishna and Narasimha, i.e. all of Vishnu's avatars, is considered by Vaishnavas.
Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata.
LAKSHMI
Vishnu's consort is Lakshmi, the goddess of wealth (also known as Maya). The Samvit (the primary intelligence/dark matter) of the universe is Vishnu, while the other five attributes emerge from this samvit and hence Maya or dark energy of the universe is Lakshmee is his ahamata, activity, or Vishnu's Power. This power of God, Maya or Shakti, is personified and has multiple names: Shree, Lakshmi, Maya, Vishnumaya or Mahamaya. She is said to manifest as Kriyashakti, (Creative Activity) and Bhutishakti (Creation). This world requires Vishnu's creativity. He therefore needs Lakshmi to always be with Him. Her various avatars as Lord Vishnu's consorts are Varahavatar (Bhoodevi) or Bhoomi, Ramavatar Seeta, Krishnavatar Rukmini)
SARASWATI & GANGA
According to Brahma Vaivarta Purana, Lord Vishnu had three wives Lakshmi, Saraswati and Ganga. Due to their constant quarrelsome nature among them. Once Ganga tried to be close with Vishnu, this rebuked Saraswati but Lakshmi tried to pacify them but faced a curse rather. As per the curse, Lakshmi to appear as Tulasi. Sarawati cursed Ganga to run as a river in the world and Saraswati was cursed to run as a river in the netherworld. After this, Lord Vishnu transformed and became Brahma and Shiva to pacify Saraswati and Ganga.
GARUDA
Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his shoulders.
ICONOGRAPHY
According to various Puranas, Vishnu is the ultimate omnipresent reality and is shapeless and omnipresent. However, a strict iconography governs his representation, whether in pictures, icons, or idols:
He has four arms and is male: The four arms indicate his all-powerful and all-pervasive nature. His physical existence is represented by the two arms in the front, while the two arms at the back represent his presence in the spiritual world. The Upanishad Gopal Uttartapani describes the four arms.
The Shreevatsa mark is on his chest, symbolizing his consort Lakshmi.
He wears the auspicious "Kaustubha" jewel around his neck and a garland of vaijayanti flowers (Vanamala). Lakshmi dwells in this jewel, on Vishnu's chest.
A crown adorns his head: The crown symbolizes his supreme authority. This crown sometimes includes a peacock feather, borrowing from his Krishna-avatar.
He wears two earrings: The earrings represent inherent opposites in creation — knowledge and ignorance; happiness and unhappiness; pleasure and pain.
He rests on Ananta, the immortal and infinite snake.
Vishnu is always to be depicted holding four attributes:
A conch shell or Shankha, named Panchajanya, is held by the upper left hand. It represents Vishnu's power to create and maintain the universe. Panchajanya represents the five elements or Panchabhoota – water, fire, air, earth and sky or space. It also represents the five airs or Pranas that are within the body and mind. The conch symbolizes that Vishnu is the primeval Divine sound of creation and continuity. It also represented as Om. In the Bhagavad Gita, Krishna avatara states that of sound vibrations, 'He is Om'.
The Chakra, a sharp, spinning, discus-like weapon, named "Sudarshana", is held by the upper right hand. It symbolizes the purified spiritualized mind. The name Sudarshana is derived from two words – Su, which means good, superior, and Darshana, which means vision or sight; together. The Chakra represents destruction of ego in the awakening and realization of the soul's original nature and god, burning away spiritual ignorance and illusion, and developing higher spiritual vision and insight to realize god.
A mace or Gada, named "Kaumodaki", is held by the lower right hand. It symbolizes that Vishnu's divine power is the source of all spiritual, mental and physical strength. It also signifies Vishnu's power to destroy materialistic or demonic tendencies (Anarthas) that prevent people from reaching god. Vishnu's mace is the power of the Divine within us to spiritually purify and uplift us from our materialistic bonds.
A lotus flower or Padma is held by the lower left hand. It represents spiritual liberation, Divine perfection, purity and the unfolding of Spiritual consciousness within the individual. The lotus opening its petals in the light of the Sun is indicative of the expansion and awakening of our long dormant, original spiritual consciousness in the light of god. The lotus symbolizes that god is the power and source from which the universe and the individual soul emerges. It also represents Divine Truth or Satya, the originator of the rules of conduct or Dharma, and Divine Vedic knowledge or Jnana. The lotus also symbolizes that Vishnu is the embodiment of spiritual perfection and purity and that He is the wellspring of these qualities and that the individual soul must seek to awaken these intrinsic Divine qualities from Vishnu by surrendering to and linking with Him.
To this may be added, conventionally, the vanamaala flower garland, Vishnu's bow (Shaarnga/Kodand) and his sword Nandaka. A verse of the Vishnu Sahasranama stotram states;vanamālī gadhī shārngī shanki chakri cha nandaki / shrīmān nārāyaņo vişņo vāsudevo abhirakşatu//; translation: Protect us Oh Lord Narayana who wears the forest garland,who has the mace, conch, sword and the wheel. And who is called Vishnu and the Vasudeva.
In general, Vishnu's body is depicted in one of the following three ways:
Standing on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal.
Reclining on the coiled-up thousand-hooded Shesha Naga, with Lakshmi seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.
Riding on the back of his eagle mount, known as Garuda. Another name for Garuda is "Veda atma"; Soul of the Vedas. The flapping of his wings symbolizes the power of the Divine Truth of Vedic wisdom. Also the eagle represents the soul. Garuda carrying Vishnu symbolizes the soul or jiva atma carrying the Super soul or Param atma within it.
AVATARS
Ten avatars (dashavatara) of Vishnu are the most prominent: Apart from the most prominent incarnations there are believed to more.
The most commonly believed incarnations of Vishnu are:
Matsya, the fish that kills Damanaka to save the vedas and also saves Manu from a great flood that submerges the entire Earth.
Kurma, the turtle that helps the Devas and Asuras churn the ocean for the nectar of immortality.
Varaha, the boar that rescues the Earth and kills Hiranyaksha.
Narasimha, the half-lion half human, who defeats the demon Hiranyakashipu.
Vamana, the dwarf that grows into a giant to save the world from King Bali.
Parashurama, "Rama of the battle axe", a sage who appeared in the Treta Yuga. He killed Kartavirya Arjuna's army and clan and then killed all the kshatriyas 21 times.
Rama, the prince and king of Ayodhya who killed the Demon King Raavan.
Krishna, the eighth avatar of Vishnu, who takes part in the Mahabharata epic. Krishna is worshipped as the Supreme Avatar of Vishnu (Supreme Personality of Godhead) in Gaudiya-Vaishnava philosophy.
Buddha, the ninth avatar of Vishnu.
Kalki, the tenth Avatar of Vishnu and said to be the harbinger of the end Kali Yuga. This avatar of Vishnu is yet to come.
Some versions of the above list include Hayagreeva among the Dashavataras while some include Buddha as ninth avatar of Vishnu. Another 22 avatars are given in Chapter 3, Canto 1 of the Bhagavata Purana, although it states that "the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water".
BEYOND HINDUISM
SIKHISM
Guru Granth Sahib of Sikhism mentions Vishnu, one verse goes:
The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased. He dwells apart from Maya. Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a Vaishnaav; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lords Glory. Within his mind and body, he meditates in remembrance on the Lord of the Universe. He is kind to all creatures. He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status.
BUDDHISM
While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism. Lord Vishnu is also known as upulvan, or uthpala varna, meaning "Blue Lotus coloured". Some postulates that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Uthpala Varna was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to Chronicles "Mahawamsa", "Chulawamsa" and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra(Indra) and Sakra delegated this task of custodianship to god Vishnu. In contrary to vedic Hinduism, in assimilation of Hindu god Vishnu into Sinhalese Buddhism, Vishnu becomes a mortal being and a Bodhisattva aspiring Buddhahood. Additionally, Vishnu is considered as the god of home and hearth representing mercy, goodness, order and stability. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu "Kovils" or "devalayas", all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu. John Holt in his groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Vishnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. 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 early 1700s, Holt states that vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa. In Buddhist mythology, when Vishnu failed to traverse the universe in three steps, he was given the title "Ardha Vishnu (Half-Vishnu)" and when Vishnu banished demons from the Vaishali (Vishala)in India, he became "Mulu Vishnu or Whole Vishnu". The extreme significance of god Vishnu in Sinhala society is reflected in recitals of the traditional "Offerings to dwarfs and crossing the door frame (bahirwayanta dola pideem saha uluwahu peneema)" that starts with Sri Vishnu invocation.In the recitals,mentioning of the aspiring Buddhahood of Vishnu which is of prime importance to Buddhists and wishes for him to live five thousand and more years highlight the central role of Vishnu in the psyche of Sri Lankan Buddhists.
OTHERS
James Freeman Clarke, Richard Leviton, James Cowles Prichard, and others have noted the similarities between Vishnu and Ancient Egyptian God Horus.
During an excavation in an abandoned village of Russia in the Volga region, archaeologist Alexander Kozhevin excavated an ancient idol of Vishnu. The idol dates from between the 7th and 10th centuries. In the interview Kozhevin, stated that, "We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research"
THOUSAND NAMES OF VISHNU
Vishnu's many names and followers are collected in the Vishnu Sahasranama, (Vishnu's thousand names) from within the larger work Mahabharata. The character Bheeshma recites the names before Krishna on the battlefield of Kurukshetra, praising him (Vishnu) as the supreme god. These Sahasranama are regarded as the essence of all Vedas by followers of Vaishnavism, who believe sincere chanting of Vishnu Sahasranama results in spiritual well-being and a greater awareness of God.
The names are generally derived from the Anantakalyanagunas (meaning: infinite auspicious attributes).
According to the Siddhartha-samhita there are twenty-four forms of Lord Vishnu. The twenty-four forms are
Vasudeva
Sankarshana
Pradyumna
Anirudha
Keshava
Narayana
Madhava
Govinda
Vishnu
Madhusudana
Trivikrama
Vamana
Sridhara
Hrishikesha
Padmanabha
Damodara
Purushottama
Achyuta
Narasimha
Janardana
Hari
Krishna
Adhokshaja
Upulvan, Uthpala Varna - In Sri Lanka, Vishnu is also referred to as Upulvan ( Blue Lotus Coloured)
WIKIPEDIA
Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu) is a popular Hindu deity, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Lord Narayana and Lord Hari. As one of the five primary forms of God in the Smarta tradition, He is conceived as "the Preserver or the Protector" within the Trimurti, the Hindu Trinity of the divinity.
In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, the Panchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand.
Adherents of Hinduism believe Vishnu's eternal and supreme abode beyond the material universe is called Vaikuntha, which is also known as Paramdhama, the realm of eternal bliss and happiness and the final or highest place for liberated souls who have attained Moksha. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Vishnu's other abode within the material universe is Ksheera Sagara (the ocean of milk), where he reclines and rests on Ananta Shesha, (the king of the serpent deities, commonly shown with a thousand heads). In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatars, the most famous of whom are Rama and Krishna.
The Puranabharati, an ancient text, describes these as the dashavatara, or the ten avatars of Vishnu. Among the ten described, nine have occurred in the past and one will take place in the future as Lord Kalki, at the end of Kali Yuga, (the fourth and final stage in the cycle of yugas that the world goes through). These incarnations take place in all Yugas in cosmic scales; the avatars and their stories show that gods are indeed unimaginable, unthinkable and inconceivable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma, to vanquish those negative forces of evil that threaten dharma, and also to display His divine nature in front of all souls.
The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer, preserver or protector and Shiva the destroyer or transformer." These three deities have also been called "the Hindu triad" or the "Great Trinity", all having the same meaning of three in One. They are the different forms or manifestation of One person the Supreme Being or Narayana/Svayam Bhagavan.
Vishnu is also venerated as Mukunda, which means God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees or the worthy ones who deserve salvation from the material world.
ETYMOLOGY
The traditional explanation of the name Vishnu involves the root viś, meaning "to settle" (cognate with Latin vicus, English -wich "village," Slavic: vas -ves), or also (in the Rigveda) "to enter into, to pervade," glossing the name as "the All-Pervading One". Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, "one who enters everywhere". He also writes, atha yad viṣito bhavati tad viṣnurbhavati, "that which is free from fetters and bondages is Vishnu".
Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning "presence everywhere" ("As he pervades everything, vevesti, he is called Vishnu"). Adi Shankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root viś means 'enter into'." Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: "The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra 'whatever that is there is the world of change.' Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu."
SACRET TEXTS - SHRUTI & SMRITI
Shruti is considered to be solely of divine origin. It is preserved as a whole, instead of verse by verse. It includes the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda) the Brahmanas, the Aranyakas and the Upanishads with commentaries on them.
Smṛti refers to all the knowledge derived and inculcated after Shruti had been received. Smrti is not 'divine' in origin, but was 'remembered' by later Rishis (sages by insight, who were the scribes) by transcendental means and passed down through their followers. It includes the Bhagavata Purana and the Vishnu Purana which are Sattva Puranas. These both declare Vishnu as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe.
SHRUTI
VAISHNAVA CANON
The Vaishnava canon presents Vishnu as the supreme being, rather than another name for the Sun God, who also bore the name Suryanarayana and is considered only as a form of Vishnu.
VEDAS
In the Yajur Veda, Taittiriya Aranyaka (10-13-1), Narayana suktam, Lord 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. Rig Veda 1:22:20a also mentions the same "paramam padam". This special status is not given to any deity in the Vedas apart from Lord Vishnu/Narayana.[citation needed] Narayana is one of the thousand names of Vishnu as mentioned in the Vishnu Sahasranama. It describes Vishnu as the All-Pervading essence of all beings, the master of - and beyond - the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. This illustrates the omnipresent characteristic of Vishnu. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called "Preserver of the universe".
Vishnu is the Supreme God who takes manifest forms or avatars across various ages or periods to save humanity from evil beings, demons or Asuras. According to the extant Hindu texts and traditions, Lord Vishnu is considered to be resident in the direction of the "Makara Rashi" (the "Shravana Nakshatra"), which is about coincident with the Capricorn constellation. In some of the extant Puranas, and Vaishnava traditions, Vishnu's eye is considered to be situated at the infinitely distant Southern Celestial Pole.
Following the defeat of Indra and his displacement as the Lord of Heaven or Swarga, Indra asks Lord Vishnu for help and thus Lord Vishnu takes his incarnations or avatars to Earth to save mankind, thus showing his position as Supreme God to all of creation.
In the Puranas, Indra frequently appears proud and haughty. These bad qualities are temporarily removed when Brahma and/or Shiva give boons to Asuras or Rakshasas such as Hiranyaksha, Hiranyakashipu and Ravana, who are then able to defeat Indra in wars between Devas and Asuras. The received boons often made Asuras virtually indestructible.
Indra has no option but to seek help from Vishnu. Indra prays before Vishnu for protection and the Supreme Lord obliges him by taking avatars and generating himself on Earth in various forms, first as a water-dweller (Matsya, fish), then as an amphibious creature (Kurma avatar or Tortoise), then as a half-man-half-animal (Varaha the pig-faced, human-bodied Lord, and Narasimha the Lord with lion's face and claws and a human body). Later, Vishnu appears as human beings (Vamana the short-heighted person), Parashurama, Rama, Krishna, Buddha and finally as Kalki for performing his task of protecting his devotees from demons and anti-religious entities.
Vishnu's supremacy is attested by his victories over those very powerful entities. It is further attested by the accepted iconography and sculptures of Vishnu in reclining position as producing Brahma emerging from his navel. Brahma the creator is thus created in turn by Vishnu out of his own person. Instead Vishnu takes various avatars to slay or defeat those demons. But it is to be noted that Vishnu also provided boons to Akupresura, a bear faced demon who was destroyed by Lord Shiva.
Vishnu's actions lowered Indra's ranking among Hindu deities and led to the ascendancy of Vishnu.
Few temples are dedicated to the Sun or Suryanarayana, nor indeed Indra, nor does Indra figure largely in the Hindu religion.
Indra is almost completely absent from the deities considered as the chief or most important deity.
RIGVEDA
In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked alongside other deities, especially Indra, whom he helps in killing Vritra and with whom he drinks Soma. His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 are dedicated to Vishnu. In 7.99, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra.
The Rig Veda describes Vishnu as younger brother to Indra as Vamana. In Vaishnava canon the 'Vishnu' who is younger brother to Indra is identified as Vamana, Avatar of Vishnu, hence referred to as Vishnu by Vaishnavites. Vishnu is the Supreme God who lives in the highest celestial region, contrasted against those who live in the atmospheric or terrestrial regions. Vishnu is content with mere prayer, unlike almost all of the other gods who receive sacrificial offerings such as Havis, which is given using clarified butter, or Soma. Later foreign translators have view that Vedas place Indra in a superior position to Vishnu's Avatar of Vamana but in fact Vamana helps Indra by restoring his Kingdom.
An alternate translation is provided by Wilson according to Sayana:
When Thy (younger brother) Viṣṇu (Vamana) by (his) strength stepped his three paces, then verily thy beloved horses bore thee. (Rigveda 8:12:27)
Wilson mentions Griffith's possible translation as a footnote. However the following verse from Rigveda renders the above translation by Wilson more probable.
Him whose three places that are filled with sweetness, imperishable, joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. (Rig veda 1:154:4)
Wilson offers an alternate translation for Rigveda 10:113:2:
Viṣṇu offering the portion of Soma, glorifies by his own vigor that greatness of his. Indra, the lord of heaven, with the associated gods having slain Vritra, became deserving of honour. (Rigveda 10:113:2)
This verse sees Vishnu as one who is glorified by his own strength, while Indra became deserving of honor after having slain Vritra only in association with other gods.
However Vishnu's praise for other gods does not imply worship. Wilson translates:
Viṣṇu, the mighty giver of dwellings praises thee, and Mitra and Varuna; the company of Maruts imitates thee in exhilaration. (Rigveda 8:15:9) (page 280)
The following verses show categorically Vishnu as distinguished from other gods in Rigveda.
He who presents (offering) to Viṣṇu, the ancient, the creator, the recent, the self-born; he who celebrates the great birth of that mighty one; he verily possessed of abundance, attains (the station) that is to be sought (by all). (Rigveda 1:156:2) (page 98)
No being that is or that has been born, divine Viṣṇu, has attained the utmost limit of thy magnitude, by which thou hast upheld the vast and beautiful heaven, and sustained the eastern horizon of Earth.(Rigveda 7:99:2) (page 196)
The divine Viṣṇu, the best of the doers of good deeds, who came to the pious instituter of rite (Indra), to assist (at its celebration), knowing (the desires of the worshiper), and present at the three connected period (of worship), shows favor to the Arya, and admits the author of the ceremony to a share of the sacrifice. (Rigveda 1:156:5) (page 99)
Jan Gonda, the late Indologist, states that Vishnu, although remaining in the background of Indra's exploits, contributes by his presence, or is key to Indra's success. Vishnu is more than a mere companion, equal in rank or power to Indra, or sometime the one who made Indra's success possible.
Descriptions of Vishnu as younger to Indra are found in only the hymns to Indra, but in a kathenotheism religion like that of the Rigveda, each god, for a time, is supreme in the mind of the devotee.
In the Rig Vedic texts, the deity or god referred to as Vishnu is the Sun God, who also bears the name 'Suryanarayana'. By contrast, the 'Vishnu' referred to in 'Vishnu Purana', 'Vishnu Sahasranamam' and 'Purusha Sooktham' is Lord Narayana, the Consort of Lakshmi. Vaishnavites make a further distinction by extolling the qualities of Vishnu by highlighting his differences from other deities such as Shiva,[citation needed] Brahma or Surya.
THREE STEPS
Hymn 7.100 refers to the celebrated 'three steps' of Vishnu (as Trivikrama) by which he strode over the universe and in three places planted his step. The 'Vishnu Suktam' (RV 1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:
The princes evermore behold / that loftiest place where Vishnu is / Laid as it were an eye in heaven.(trans. Griffith)
Griffith's "princes" are the sūri, either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is quoted as expressing Vishnu's supremacy by Vaishnavites.
Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun, as he moves both vertically and horizontally.
In hymns 1.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in 6.49.13, 7.100.3 strides across the earth three times and in 1.154.1, 1.155.5,7.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he made dwelling for men possible, the three forming a symbolic representation of the dwelling's all-encompassing nature. This nature and benevolence to men were Vishnu's enduring attributes. As the triple-strider he is known as Trivikrama and as Urukrama, for the strides were wide.
BRAHMANAS
The Brahmanas are commentaries on the Vedas and form part of the Shruti literature. They are concerned with the detail of the proper performance of rituals. In the Rigveda, Shakala Shakha: Aitareya Brahmana Verse 1 declares: agnir vai devānām ava mo viṣṇuḥ paramus, tadantareṇa sarvā anyā devatā - Agni is the lowest or youngest god and Vishnu is the greatest and the highest God.
The Brahmanas assert the supremacy of Lord Vishnu, addressing him as "Gajapati", the one whom all sacrifices are meant to please. Lord Vishnu accepts all sacrifices to the demigods and allots the respective fruits to the performer In one incident, a demonic person performs a sacrifice by abducting the Rishis (sages), who meditate by constantly chanting God's name. The sacrifice is meant to destroy Indra. But the rishis, who worship Indra as a demigod, alter one pronunciation of the Veda Mantra, reversing the purpose of the sacrifice. When the fruit of the sacrifice is given and the demon is on the verge of dying, he calls to Vishnu, whom he addresses as Supreme Godhead and "the father of all living entities including himself".
Aitareya Brahmana 1:1:1 mentions Vishnu as the Supreme God. But in the Vaishnava canon, in different ages, with Vishnu in different avatars, his relationship with the asuras or demons, was always adversarial. The asuras always caused harm, while the sages and devas or celestial beings, did penance and called to Vishnu for protection. Vishnu always obliged by taking an avatar to vanquish the asuras. In the Vaishnava canon, Vishnu never gave or granted any boons to the asuras, distinguishing him from the gods Shiva and Brahma, who did. He is the only God called upon to save good beings by defeating or killing the asuras.
Sayana writes that in Aitareya Brahmana 1:1:1 the declaration agnir vai devānām ava mo viṣṇuḥ paramus,tadantareṇa sarvā anyā devatā does not indicate any hierarchy among gods. Even in Rigveda Samhita, avama and parama are not applied to denote rank and dignity, but only to mark place and locality.
In Rigveda 1:108:9,: yadindrāghnī avamasyāṃ pṛthivyāṃ madhyamasyāṃ paramasyāmuta sthaḥ | i.e., in the lowest place, the middle (place), and the highest (place). Agni, the fire, has, among the gods, the lowest place; for he resides with man on the earth; while the other gods are either in the air, or in the sky. Vishnu occupies the highest place. The words avama and parama are understood as 'First' and 'Last' respectively. To support this claim, Sayana adduces the mantra (1,4. As'val. Sr. S. 4, 2), agnir mukham prathamo devathanam samathanam uttamo vishnur asit, i.e., Agni was the first of the deities assembled, (and) Vishnu the last.
In the Kausitaki Brahmana (7.1) Agni is called Aaradhya (instead of avama), and Visnu parardha(instead of parama),i.e., belonging to the lower and higher halves (or forming the lower and higher halves). The Vishnu Purana gives tremendous importance to the worship of Vishnu and mentions that sacrifices are to begin only with both the lighting of fire or 'Agni', pouring of sacrificial offerings to Vishnu in 'Agni' so that those offerings reach and are accepted by Vishnu. Worship of Vishnu through Yajnas (or Homams) and other rituals, will not achieve the desired result if Agni's role is neglected.
Muller says "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."
However this notion is not completely correct as per the following verses, which shows Rigveda describe one or more gods as subject to other god(s).
Him whose high law not Varuna nor Indra, not Mitra, Aryaman, nor Rudra breaketh, Nor evil-hearted fiends, here for my welfare him I invoke, God Savitar, with worship. (Rigveda 2.038.09)
I invite to this place, with reverential salutations, for my good, that divine Savita, whose functions neither Indra, nor Varun.a, nor Mitra nor Aryaman nor Rudra nor the enemies (of the gods), impede. (Rigveda 2.038.09)
SMRITI
VISHNU SMRITI
The Vishnu Smṛti, is one of the later books of the Dharmashastra tradition of Hinduism and the only one that focuses on the bhakti tradition and the required daily puja to Vishnu, rather than the means of knowing dharma. It is also known for its handling of the controversial subject of the practice of sati (self-immolation of a widow on her husband's funeral pyre). The text was composed by an individual or group. The author(s) created a collection of the commonly known legal maxims that were attributed to Vishnu into one book, as Indian oral culture began to be recorded more formally.
BHAGAVATA PURANA
Vishnu is the only Bhagavan as declared in the Bhagavata 1:2:11 in the verse: vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate, translated as "Learned transcendentalists who know the Absolute Truth call this non-dual substance as Brahman, Paramātma and Bhagavan."
VISHNU PURANA
In the Vishnu Purana (6:5:79) the personality named Parashara Rishi defines six bhagas:
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayoś caiva ṣannāḥ bhaga itīṇganā
Jiva Gosvami explains the verse in Gopala Champu (Pūrva 15:73) and Bhagavata Sandarbha 46:10:
jñāna-śakti-balaiśvarya-vīrya-tejām.sy aśeṣataḥ
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ
"The substantives of the word bhagavat (bhagavat-śabda-vācyāni) are unlimited (aśeṣataḥ) knowledge (jñāna), energies (śakti), strength (bala), opulence (aiśvarya), heroism (vīrya), splendor (tejas), without (vinā) objectionable (heyair) qualities (guṇādibhiḥ)."
SANGAM LITERATURE
Tamil Sangam literature (300BCE to 500CE) mentions mAyOn, or the dark one, as the supreme deity who creates, sustains and destroys the universe. Paripadal 3 describes the glory of Thirumal in the most superlative terms.
Paripadal by kaduvan iLaveyinanAr:
"thIyinuL theRal nI poovinuL naaRRa nI kallinuL maNiyu nI sollinuL vaaymai aRaththinuL anbu nI maRaththinuL mainthu nI vEthaththu maRai nI boothaththu madhalu nI vencudar oLiyu nI thingaLuL aLiyu nI anaiththu nI anaiththinut poruLu nI"
The last line states that Lord Vishnu is the supreme deity who is the inner controller (Antaryamin) of the entire universe. This is one of the Lord's glories, which is first mentioned in Vedas and later propounded by Alwars in Prabhandams and Sri Vaishnavaite Acharyas in various commentaries
The Sri Ranganathaswamy Temple and Vishnu, Lakshmi is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):
āyiram viritteḻu talaiyuṭai aruntiṟaṟ
pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum
On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with bellowing waves, is the lying posture of the one who has Lakshmi sitting in his chest.
THEOLOGICAL ATTRIBUTES
The actual number of Vishnu's auspicious qualities is countless, although his six most-important "divine glories" are:
Jnana (Omniscience); defined as the power to know about all beings simultaneously;
Aishvarya (Sovereignty), derived from the word Ishvara which means unchallenged rule over all;
Shakti (Power or Energy), the capacity to make the impossible possible;
Bala (Strength), the capacity to support everything by will and without any fatigue;
Virya (Vigour), the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;
Tejas (Splendor), which expresses self-sufficiency and the capacity to overpower everything by spiritual effulgence.
Other important qualities attributed to Vishnu are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion). Natya Shastra lists Vishnu as the presiding deity of the Sṛngara rasa.
The Rigveda says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar Vamana/Trivikrama.) The Sanskrit for "to stride" is the root kram; its reduplicated perfect is chakram (guņa grade) or chakra (zero-grade), and in the Rigveda he is called by epithets such as vi-chakra-māņas = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.
FIVE FORMS
In Shree Vaishnavism, another school dating from around the 10th century AD, Vishnu assumes five forms:
In the Para Form, Para is the highest form of Vishnu found only in Sri Vaikunta also called Moksha, along with his consort Lakshmi, (and Bhumi Devi and Nila devi, avatars of Lakshmi) and surrounded by liberated souls like Ananta, Garuda, and a host of Muktas (liberated souls).
In the Vyuha form, Vishnu assumes four forms, which exercise different cosmic functions and controls activities of living beings.
In the Vibhava form, Vishnu assumes various manifestations, called Vibhavas, more popularly known as Avataras from time to time, to protect the virtuous, punish evil-doers and re-establish righteousness.
In the Antaryami; "Dwelling within" or "Suksma Vasudeva" form, Vishnu exists within the souls of all living beings and in every substance.
In the Arcavatara or Image manifestation, Vishnu is visible and therefore easily approachable by devotees since Para, Vyuha, Vibhava and Antaryami forms can only be imagined or meditated upon because they are beyond our reach. Such images can be
Revealed by Vishnu, for example, a self-manifested (Swayambhu) icon (murti), e.g. The Mahavishnu Temple at Tirunelli, The Sri Ranganathaswamy Temple at Srirangam, The Tirumala Venkateshwara Temple, etc.; or
Installed by Devas or celestial beings such as such as Guruvayur Temple installed by Vayu; or
Installed by humans, and consecrated according to Vaishnava Agama shastras or scriptures such as Lord Jagannatha of Jagannath Temple (Puri) at Puri.
RELATIONS WITH OTHER DEITIES
SHIVA
The three gods of the Trimurti clan are inseparable and in harmony in view of their common vision and universal good. They are perfectly ideal in all respects.
Both Asuras and Devas played supportive roles in this story by keeping company with Vishnu in his incarnated forms. Hanuman is a vanara who is completely dedicated to Rama. He gives Vishnu company and obeys his command, while playing an important part in Rama's life. He is regarded in Vaishnava canon because it is through blessings that Hanuman is born. Thus, Hanuman, Vishnu's constant companion, with his idol appearing temples of Rama, Krishna and Narasimha, i.e. all of Vishnu's avatars, is considered by Vaishnavas.
Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata.
LAKSHMI
Vishnu's consort is Lakshmi, the goddess of wealth (also known as Maya). The Samvit (the primary intelligence/dark matter) of the universe is Vishnu, while the other five attributes emerge from this samvit and hence Maya or dark energy of the universe is Lakshmee is his ahamata, activity, or Vishnu's Power. This power of God, Maya or Shakti, is personified and has multiple names: Shree, Lakshmi, Maya, Vishnumaya or Mahamaya. She is said to manifest as Kriyashakti, (Creative Activity) and Bhutishakti (Creation). This world requires Vishnu's creativity. He therefore needs Lakshmi to always be with Him. Her various avatars as Lord Vishnu's consorts are Varahavatar (Bhoodevi) or Bhoomi, Ramavatar Seeta, Krishnavatar Rukmini)
SARASWATI & GANGA
According to Brahma Vaivarta Purana, Lord Vishnu had three wives Lakshmi, Saraswati and Ganga. Due to their constant quarrelsome nature among them. Once Ganga tried to be close with Vishnu, this rebuked Saraswati but Lakshmi tried to pacify them but faced a curse rather. As per the curse, Lakshmi to appear as Tulasi. Sarawati cursed Ganga to run as a river in the world and Saraswati was cursed to run as a river in the netherworld. After this, Lord Vishnu transformed and became Brahma and Shiva to pacify Saraswati and Ganga.
GARUDA
Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his shoulders.
ICONOGRAPHY
According to various Puranas, Vishnu is the ultimate omnipresent reality and is shapeless and omnipresent. However, a strict iconography governs his representation, whether in pictures, icons, or idols:
He has four arms and is male: The four arms indicate his all-powerful and all-pervasive nature. His physical existence is represented by the two arms in the front, while the two arms at the back represent his presence in the spiritual world. The Upanishad Gopal Uttartapani describes the four arms.
The Shreevatsa mark is on his chest, symbolizing his consort Lakshmi.
He wears the auspicious "Kaustubha" jewel around his neck and a garland of vaijayanti flowers (Vanamala). Lakshmi dwells in this jewel, on Vishnu's chest.
A crown adorns his head: The crown symbolizes his supreme authority. This crown sometimes includes a peacock feather, borrowing from his Krishna-avatar.
He wears two earrings: The earrings represent inherent opposites in creation — knowledge and ignorance; happiness and unhappiness; pleasure and pain.
He rests on Ananta, the immortal and infinite snake.
Vishnu is always to be depicted holding four attributes:
A conch shell or Shankha, named Panchajanya, is held by the upper left hand. It represents Vishnu's power to create and maintain the universe. Panchajanya represents the five elements or Panchabhoota – water, fire, air, earth and sky or space. It also represents the five airs or Pranas that are within the body and mind. The conch symbolizes that Vishnu is the primeval Divine sound of creation and continuity. It also represented as Om. In the Bhagavad Gita, Krishna avatara states that of sound vibrations, 'He is Om'.
The Chakra, a sharp, spinning, discus-like weapon, named "Sudarshana", is held by the upper right hand. It symbolizes the purified spiritualized mind. The name Sudarshana is derived from two words – Su, which means good, superior, and Darshana, which means vision or sight; together. The Chakra represents destruction of ego in the awakening and realization of the soul's original nature and god, burning away spiritual ignorance and illusion, and developing higher spiritual vision and insight to realize god.
A mace or Gada, named "Kaumodaki", is held by the lower right hand. It symbolizes that Vishnu's divine power is the source of all spiritual, mental and physical strength. It also signifies Vishnu's power to destroy materialistic or demonic tendencies (Anarthas) that prevent people from reaching god. Vishnu's mace is the power of the Divine within us to spiritually purify and uplift us from our materialistic bonds.
A lotus flower or Padma is held by the lower left hand. It represents spiritual liberation, Divine perfection, purity and the unfolding of Spiritual consciousness within the individual. The lotus opening its petals in the light of the Sun is indicative of the expansion and awakening of our long dormant, original spiritual consciousness in the light of god. The lotus symbolizes that god is the power and source from which the universe and the individual soul emerges. It also represents Divine Truth or Satya, the originator of the rules of conduct or Dharma, and Divine Vedic knowledge or Jnana. The lotus also symbolizes that Vishnu is the embodiment of spiritual perfection and purity and that He is the wellspring of these qualities and that the individual soul must seek to awaken these intrinsic Divine qualities from Vishnu by surrendering to and linking with Him.
To this may be added, conventionally, the vanamaala flower garland, Vishnu's bow (Shaarnga/Kodand) and his sword Nandaka. A verse of the Vishnu Sahasranama stotram states;vanamālī gadhī shārngī shanki chakri cha nandaki / shrīmān nārāyaņo vişņo vāsudevo abhirakşatu//; translation: Protect us Oh Lord Narayana who wears the forest garland,who has the mace, conch, sword and the wheel. And who is called Vishnu and the Vasudeva.
In general, Vishnu's body is depicted in one of the following three ways:
Standing on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal.
Reclining on the coiled-up thousand-hooded Shesha Naga, with Lakshmi seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.
Riding on the back of his eagle mount, known as Garuda. Another name for Garuda is "Veda atma"; Soul of the Vedas. The flapping of his wings symbolizes the power of the Divine Truth of Vedic wisdom. Also the eagle represents the soul. Garuda carrying Vishnu symbolizes the soul or jiva atma carrying the Super soul or Param atma within it.
AVATARS
Ten avatars (dashavatara) of Vishnu are the most prominent: Apart from the most prominent incarnations there are believed to more.
The most commonly believed incarnations of Vishnu are:
Matsya, the fish that kills Damanaka to save the vedas and also saves Manu from a great flood that submerges the entire Earth.
Kurma, the turtle that helps the Devas and Asuras churn the ocean for the nectar of immortality.
Varaha, the boar that rescues the Earth and kills Hiranyaksha.
Narasimha, the half-lion half human, who defeats the demon Hiranyakashipu.
Vamana, the dwarf that grows into a giant to save the world from King Bali.
Parashurama, "Rama of the battle axe", a sage who appeared in the Treta Yuga. He killed Kartavirya Arjuna's army and clan and then killed all the kshatriyas 21 times.
Rama, the prince and king of Ayodhya who killed the Demon King Raavan.
Krishna, the eighth avatar of Vishnu, who takes part in the Mahabharata epic. Krishna is worshipped as the Supreme Avatar of Vishnu (Supreme Personality of Godhead) in Gaudiya-Vaishnava philosophy.
Buddha, the ninth avatar of Vishnu.
Kalki, the tenth Avatar of Vishnu and said to be the harbinger of the end Kali Yuga. This avatar of Vishnu is yet to come.
Some versions of the above list include Hayagreeva among the Dashavataras while some include Buddha as ninth avatar of Vishnu. Another 22 avatars are given in Chapter 3, Canto 1 of the Bhagavata Purana, although it states that "the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water".
BEYOND HINDUISM
SIKHISM
Guru Granth Sahib of Sikhism mentions Vishnu, one verse goes:
The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased. He dwells apart from Maya. Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a Vaishnaav; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lords Glory. Within his mind and body, he meditates in remembrance on the Lord of the Universe. He is kind to all creatures. He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status.
BUDDHISM
While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism. Lord Vishnu is also known as upulvan, or uthpala varna, meaning "Blue Lotus coloured". Some postulates that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Uthpala Varna was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to Chronicles "Mahawamsa", "Chulawamsa" and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra(Indra) and Sakra delegated this task of custodianship to god Vishnu. In contrary to vedic Hinduism, in assimilation of Hindu god Vishnu into Sinhalese Buddhism, Vishnu becomes a mortal being and a Bodhisattva aspiring Buddhahood. Additionally, Vishnu is considered as the god of home and hearth representing mercy, goodness, order and stability. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu "Kovils" or "devalayas", all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu. John Holt in his groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Vishnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. 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 early 1700s, Holt states that vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa. In Buddhist mythology, when Vishnu failed to traverse the universe in three steps, he was given the title "Ardha Vishnu (Half-Vishnu)" and when Vishnu banished demons from the Vaishali (Vishala)in India, he became "Mulu Vishnu or Whole Vishnu". The extreme significance of god Vishnu in Sinhala society is reflected in recitals of the traditional "Offerings to dwarfs and crossing the door frame (bahirwayanta dola pideem saha uluwahu peneema)" that starts with Sri Vishnu invocation.In the recitals,mentioning of the aspiring Buddhahood of Vishnu which is of prime importance to Buddhists and wishes for him to live five thousand and more years highlight the central role of Vishnu in the psyche of Sri Lankan Buddhists.
OTHERS
James Freeman Clarke, Richard Leviton, James Cowles Prichard, and others have noted the similarities between Vishnu and Ancient Egyptian God Horus.
During an excavation in an abandoned village of Russia in the Volga region, archaeologist Alexander Kozhevin excavated an ancient idol of Vishnu. The idol dates from between the 7th and 10th centuries. In the interview Kozhevin, stated that, "We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research"
THOUSAND NAMES OF VISHNU
Vishnu's many names and followers are collected in the Vishnu Sahasranama, (Vishnu's thousand names) from within the larger work Mahabharata. The character Bheeshma recites the names before Krishna on the battlefield of Kurukshetra, praising him (Vishnu) as the supreme god. These Sahasranama are regarded as the essence of all Vedas by followers of Vaishnavism, who believe sincere chanting of Vishnu Sahasranama results in spiritual well-being and a greater awareness of God.
The names are generally derived from the Anantakalyanagunas (meaning: infinite auspicious attributes).
According to the Siddhartha-samhita there are twenty-four forms of Lord Vishnu. The twenty-four forms are
Vasudeva
Sankarshana
Pradyumna
Anirudha
Keshava
Narayana
Madhava
Govinda
Vishnu
Madhusudana
Trivikrama
Vamana
Sridhara
Hrishikesha
Padmanabha
Damodara
Purushottama
Achyuta
Narasimha
Janardana
Hari
Krishna
Adhokshaja
Upulvan, Uthpala Varna - In Sri Lanka, Vishnu is also referred to as Upulvan ( Blue Lotus Coloured)
WIKIPEDIA
Royal Coronation Aurora is fully deboxed, and is posed standing, supported by a Kaiser stand. She can free stand, but is very unstable that way. Photographed in daylight.
Review of Royal Coronation Aurora Doll
Her face is pretty, but bland and generic. She only has a passing resemblance to the movie character, as portrayed by Elle Fanning. She doesn't have very realistic features, but looks like an ordinary doll painted to look like an animated character. She has a light complexion, small blue green eyes gazing straight ahead, brown eyebrows, small straight nose, light pink lips on a small mouth, large chin, and light rouge on her cheeks.
She has long golden blonde hair that reaches her hips. There is a solitary long curl hanging from her left side. The rest of her hair is slightly wavy, and is grouped in a single mass, which I left alone. It would look better if it were combed out, but I was afraid that it might get frizzy if I attempted to do so. The hair is shiny and soft, and doesn't appear to have any hair product.
The dress is golden brocaded satin, with a floral design. The underside is very light tan in color. There is also a painted floral overlay in pink and green, which is only in the front of the dress (the front of the skirt and bodice). There is golden lace trim at the hem, waist and collar and cuffs. Her collar and cuffs end in white organza. The skirt is pleated, and almost floor length. The bodice has a high waist, with a golden belt sewn around it. Her sleeves are full length. There is a over sized train sewn to the back of the dress, just below the waist. It made of the same material and has the same decoration as the front of the skirt. Its underside is fully lined with gold satin. The dress looks and feels luxurious, and fit for royalty.
She is wearing tan colored heels, with a simulated strap and an unpainted embossed floral design. She is wearing a gold colored plastic crown that is made to look like a floral wreath, that goes halfway around her head. It is secured only by two T-tab fasteners, so it is not meant to be removed or used on other dolls.
Her body is made of hard plastic throughout. She has seven points of articulation: her neck, shoulders, elbows and hips. Her hands are permanently tilted back to make the standard Princess pose. Her feet are fixed at an angle to wear high heels. Her head can turn 360 degrees around, and can tilt up about 20 degrees, and tilt down 10 degrees. Her arms can swivel about the shoulders 360 degrees, and can tilt about 20 degrees. Her forearms can swivel around her elbows almost 360 degrees, but cannot go completely around. They can tilt back about 20 degrees, and forward about 60 degrees. Her hips can swivel 90 degrees both back and forth, and can tilt out about 30 degrees. She has white painted on underwear, which looks like a strapless one piece bathing suit.
Packaging and Deboxing
It was easy to debox Coronation Aurora, compared to most Disney Store dolls. First step was to remove the clear plastic cover from the box, by cutting the tape around the edges, and lifting the tabs free from the cardboard. Aurora is standing on a small cardboard spacer. Behind her is a printed background from the movie, which is common to all the dolls in this series. There was only plastic T-tab fasteners securing her to the backing and the plastic spacer. It was possible to reach all the fasteners and snip them off, without having to remove the large plastic spacer. It turned out that the fastener that was supposed to go into the back of her head didn't make it past her hair, so she didn't have a post sticking out of her head when I snipped the fastener loose. The other end of the fastener was just laying loose in her hair. There was tissue paper around her legs, but only up to her knees, to make the skirt look fuller in the box.
Purchase Details
I just received the four available Jakks Pacific dolls from the Maleficent movie in single doll packages. I ordered them from Toys R Us on Friday night and got them Tuesday, with free shipping. I appreciated the quick shipping, compared to the Disney Store. The dolls are the following, with links to the TRU site. All the dolls are 11 1/2'' H. The Coronation dolls are $39.95 each, the other two are $19.95.
Royal Coronation Aurora is fully deboxed, and is posed standing, supported by a Kaiser stand. She can free stand, but is very unstable that way. Photographed in daylight.
Review of Royal Coronation Aurora Doll
Her face is pretty, but bland and generic. She only has a passing resemblance to the movie character, as portrayed by Elle Fanning. She doesn't have very realistic features, but looks like an ordinary doll painted to look like an animated character. She has a light complexion, small blue green eyes gazing straight ahead, brown eyebrows, small straight nose, light pink lips on a small mouth, large chin, and light rouge on her cheeks.
She has long golden blonde hair that reaches her hips. There is a solitary long curl hanging from her left side. The rest of her hair is slightly wavy, and is grouped in a single mass, which I left alone. It would look better if it were combed out, but I was afraid that it might get frizzy if I attempted to do so. The hair is shiny and soft, and doesn't appear to have any hair product.
The dress is golden brocaded satin, with a floral design. The underside is very light tan in color. There is also a painted floral overlay in pink and green, which is only in the front of the dress (the front of the skirt and bodice). There is golden lace trim at the hem, waist and collar and cuffs. Her collar and cuffs end in white organza. The skirt is pleated, and almost floor length. The bodice has a high waist, with a golden belt sewn around it. Her sleeves are full length. There is a over sized train sewn to the back of the dress, just below the waist. It made of the same material and has the same decoration as the front of the skirt. Its underside is fully lined with gold satin. The dress looks and feels luxurious, and fit for royalty.
She is wearing tan colored heels, with a simulated strap and an unpainted embossed floral design. She is wearing a gold colored plastic crown that is made to look like a floral wreath, that goes halfway around her head. It is secured only by two T-tab fasteners, so it is not meant to be removed or used on other dolls.
Her body is made of hard plastic throughout. She has seven points of articulation: her neck, shoulders, elbows and hips. Her hands are permanently tilted back to make the standard Princess pose. Her feet are fixed at an angle to wear high heels. Her head can turn 360 degrees around, and can tilt up about 20 degrees, and tilt down 10 degrees. Her arms can swivel about the shoulders 360 degrees, and can tilt about 20 degrees. Her forearms can swivel around her elbows almost 360 degrees, but cannot go completely around. They can tilt back about 20 degrees, and forward about 60 degrees. Her hips can swivel 90 degrees both back and forth, and can tilt out about 30 degrees. She has white painted on underwear, which looks like a strapless one piece bathing suit.
Packaging and Deboxing
It was easy to debox Coronation Aurora, compared to most Disney Store dolls. First step was to remove the clear plastic cover from the box, by cutting the tape around the edges, and lifting the tabs free from the cardboard. Aurora is standing on a small cardboard spacer. Behind her is a printed background from the movie, which is common to all the dolls in this series. There was only plastic T-tab fasteners securing her to the backing and the plastic spacer. It was possible to reach all the fasteners and snip them off, without having to remove the large plastic spacer. It turned out that the fastener that was supposed to go into the back of her head didn't make it past her hair, so she didn't have a post sticking out of her head when I snipped the fastener loose. The other end of the fastener was just laying loose in her hair. There was tissue paper around her legs, but only up to her knees, to make the skirt look fuller in the box.
Purchase Details
I just received the four available Jakks Pacific dolls from the Maleficent movie in single doll packages. I ordered them from Toys R Us on Friday night and got them Tuesday, with free shipping. I appreciated the quick shipping, compared to the Disney Store. The dolls are the following, with links to the TRU site. All the dolls are 11 1/2'' H. The Coronation dolls are $39.95 each, the other two are $19.95.
Got a new umbrella, wanted to see how it turns up on my complexion. Speedlight camera left around 1/16th power into 45" shoot-through.
Internal detail of the mausoleum. A private cemetery of historical interest in St Margarets/ Isleworth. A full history and description is included in the set. This mausoleum which is now a grade II* listed building, was originally commissioned by the notorious eccentric of his day, the 2nd Earl of Kilmorey (also nicknamed as 'Black Jack’ Needham due to his dark complexion at times),
The monument was built in 1854 for his mistress, Priscilla Hoste, who had originally been his ward of court.
They suddenly eloped abroad and then eventually returned to Twickenham, where she had a son called Charles in 1844. Unfortunately, Priscilla then became seriously ill in 1851 with a terminal heart condition, with the Earl deciding to set about constructing a suitable memorial for her in 1853.
She eventually died in October 1854, and was interred in secret, with no-one knowing about it for years afterwards.
A noted Victorian architect of his time, Henry Edward Kendall was employed to design the mausoleum, which he did in the popular and fashionable Egyptian revival style. This Egyptian design is believed to have been derived from a plate in a French book ‘Description de I'Eqypte ’ published in 1809. The shape of the building relates to the shrines at the heart of Egyptian Temples - the place where a treasured image of a god was installed.
Inside the Mausoleum is a fine white marble carved relief of the death bed scene of Priscilla, with the young son Charles and the Earl in attendance. It was carved in Rome by portrait sculptor Lawrence Macdonald, using more than one artistic style.
It is thought that the pink and grey granite Egyptian style mausoleum cost around £30,000? (a very large sum of money in the 1850’s!) not including the subsequent moving costs.
The Mausoleum was originally erected on a plot that the Earl had secured at the Brompton Cemetery in London, then subsequently dismantled, moved and re-built twice.
First when the Earl moved to Woburn Park Chertsey in 1862, and being of unconventional nature and restless as well; six years later he was on the move again. The next time, it was moved to its present site at Twickenham in 1868, where he lived in Gordon House; eventually to be part of the Brunel University complex which has subsequently been re-developed.
In his day, Lord Kilmorey owned all the land between the mausoleum site and Gordon House. According to some rumours and fact, and being the true Victorian eccentric; some tunnels were built, the main one apparently having a tramway between Gordon House and the Mausoleum. This ensured his privacy could be maintained, and would not have to leave his own property when the time came for him to join Priscilla in the Mausoleum. It is said that ‘when in the mood’ he would summon his servants, and in secret, dress in ‘white garb’ and proceed through the tunnel to the mausoleum, where he would lie in his coffin. He lived to the grand age of 92, and in 1880 on his death, his final wishes were carried out.
Since then the mausoleum has had a chequered history, and the site passed eventually to Hounslow Borough Council on condition that access would be maintained, although it was not for some time that anyone entered this hidden burial site.
In an extremely neglected condition, responsibility for the site was passed to Richmond Council, and the maintenance of the grounds to The Environment Trust for Richmond upon Thames, where volunteers have worked exceptionally hard over several years, to get the gardens into the condition you see them today.
Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu) is a popular Hindu deity, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Lord Narayana and Lord Hari. As one of the five primary forms of God in the Smarta tradition, He is conceived as "the Preserver or the Protector" within the Trimurti, the Hindu Trinity of the divinity.
In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, the Panchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand.
Adherents of Hinduism believe Vishnu's eternal and supreme abode beyond the material universe is called Vaikuntha, which is also known as Paramdhama, the realm of eternal bliss and happiness and the final or highest place for liberated souls who have attained Moksha. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Vishnu's other abode within the material universe is Ksheera Sagara (the ocean of milk), where he reclines and rests on Ananta Shesha, (the king of the serpent deities, commonly shown with a thousand heads). In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatars, the most famous of whom are Rama and Krishna.
The Puranabharati, an ancient text, describes these as the dashavatara, or the ten avatars of Vishnu. Among the ten described, nine have occurred in the past and one will take place in the future as Lord Kalki, at the end of Kali Yuga, (the fourth and final stage in the cycle of yugas that the world goes through). These incarnations take place in all Yugas in cosmic scales; the avatars and their stories show that gods are indeed unimaginable, unthinkable and inconceivable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma, to vanquish those negative forces of evil that threaten dharma, and also to display His divine nature in front of all souls.
The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer, preserver or protector and Shiva the destroyer or transformer." These three deities have also been called "the Hindu triad" or the "Great Trinity", all having the same meaning of three in One. They are the different forms or manifestation of One person the Supreme Being or Narayana/Svayam Bhagavan.
Vishnu is also venerated as Mukunda, which means God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees or the worthy ones who deserve salvation from the material world.
ETYMOLOGY
The traditional explanation of the name Vishnu involves the root viś, meaning "to settle" (cognate with Latin vicus, English -wich "village," Slavic: vas -ves), or also (in the Rigveda) "to enter into, to pervade," glossing the name as "the All-Pervading One". Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, "one who enters everywhere". He also writes, atha yad viṣito bhavati tad viṣnurbhavati, "that which is free from fetters and bondages is Vishnu".
Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning "presence everywhere" ("As he pervades everything, vevesti, he is called Vishnu"). Adi Shankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root viś means 'enter into'." Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: "The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra 'whatever that is there is the world of change.' Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu."
SACRET TEXTS - SHRUTI & SMRITI
Shruti is considered to be solely of divine origin. It is preserved as a whole, instead of verse by verse. It includes the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda) the Brahmanas, the Aranyakas and the Upanishads with commentaries on them.
Smṛti refers to all the knowledge derived and inculcated after Shruti had been received. Smrti is not 'divine' in origin, but was 'remembered' by later Rishis (sages by insight, who were the scribes) by transcendental means and passed down through their followers. It includes the Bhagavata Purana and the Vishnu Purana which are Sattva Puranas. These both declare Vishnu as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe.
SHRUTI
VAISHNAVA CANON
The Vaishnava canon presents Vishnu as the supreme being, rather than another name for the Sun God, who also bore the name Suryanarayana and is considered only as a form of Vishnu.
VEDAS
In the Yajur Veda, Taittiriya Aranyaka (10-13-1), Narayana suktam, Lord 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. Rig Veda 1:22:20a also mentions the same "paramam padam". This special status is not given to any deity in the Vedas apart from Lord Vishnu/Narayana.[citation needed] Narayana is one of the thousand names of Vishnu as mentioned in the Vishnu Sahasranama. It describes Vishnu as the All-Pervading essence of all beings, the master of - and beyond - the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. This illustrates the omnipresent characteristic of Vishnu. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called "Preserver of the universe".
Vishnu is the Supreme God who takes manifest forms or avatars across various ages or periods to save humanity from evil beings, demons or Asuras. According to the extant Hindu texts and traditions, Lord Vishnu is considered to be resident in the direction of the "Makara Rashi" (the "Shravana Nakshatra"), which is about coincident with the Capricorn constellation. In some of the extant Puranas, and Vaishnava traditions, Vishnu's eye is considered to be situated at the infinitely distant Southern Celestial Pole.
Following the defeat of Indra and his displacement as the Lord of Heaven or Swarga, Indra asks Lord Vishnu for help and thus Lord Vishnu takes his incarnations or avatars to Earth to save mankind, thus showing his position as Supreme God to all of creation.
In the Puranas, Indra frequently appears proud and haughty. These bad qualities are temporarily removed when Brahma and/or Shiva give boons to Asuras or Rakshasas such as Hiranyaksha, Hiranyakashipu and Ravana, who are then able to defeat Indra in wars between Devas and Asuras. The received boons often made Asuras virtually indestructible.
Indra has no option but to seek help from Vishnu. Indra prays before Vishnu for protection and the Supreme Lord obliges him by taking avatars and generating himself on Earth in various forms, first as a water-dweller (Matsya, fish), then as an amphibious creature (Kurma avatar or Tortoise), then as a half-man-half-animal (Varaha the pig-faced, human-bodied Lord, and Narasimha the Lord with lion's face and claws and a human body). Later, Vishnu appears as human beings (Vamana the short-heighted person), Parashurama, Rama, Krishna, Buddha and finally as Kalki for performing his task of protecting his devotees from demons and anti-religious entities.
Vishnu's supremacy is attested by his victories over those very powerful entities. It is further attested by the accepted iconography and sculptures of Vishnu in reclining position as producing Brahma emerging from his navel. Brahma the creator is thus created in turn by Vishnu out of his own person. Instead Vishnu takes various avatars to slay or defeat those demons. But it is to be noted that Vishnu also provided boons to Akupresura, a bear faced demon who was destroyed by Lord Shiva.
Vishnu's actions lowered Indra's ranking among Hindu deities and led to the ascendancy of Vishnu.
Few temples are dedicated to the Sun or Suryanarayana, nor indeed Indra, nor does Indra figure largely in the Hindu religion.
Indra is almost completely absent from the deities considered as the chief or most important deity.
RIGVEDA
In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked alongside other deities, especially Indra, whom he helps in killing Vritra and with whom he drinks Soma. His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 are dedicated to Vishnu. In 7.99, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra.
The Rig Veda describes Vishnu as younger brother to Indra as Vamana. In Vaishnava canon the 'Vishnu' who is younger brother to Indra is identified as Vamana, Avatar of Vishnu, hence referred to as Vishnu by Vaishnavites. Vishnu is the Supreme God who lives in the highest celestial region, contrasted against those who live in the atmospheric or terrestrial regions. Vishnu is content with mere prayer, unlike almost all of the other gods who receive sacrificial offerings such as Havis, which is given using clarified butter, or Soma. Later foreign translators have view that Vedas place Indra in a superior position to Vishnu's Avatar of Vamana but in fact Vamana helps Indra by restoring his Kingdom.
An alternate translation is provided by Wilson according to Sayana:
When Thy (younger brother) Viṣṇu (Vamana) by (his) strength stepped his three paces, then verily thy beloved horses bore thee. (Rigveda 8:12:27)
Wilson mentions Griffith's possible translation as a footnote. However the following verse from Rigveda renders the above translation by Wilson more probable.
Him whose three places that are filled with sweetness, imperishable, joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. (Rig veda 1:154:4)
Wilson offers an alternate translation for Rigveda 10:113:2:
Viṣṇu offering the portion of Soma, glorifies by his own vigor that greatness of his. Indra, the lord of heaven, with the associated gods having slain Vritra, became deserving of honour. (Rigveda 10:113:2)
This verse sees Vishnu as one who is glorified by his own strength, while Indra became deserving of honor after having slain Vritra only in association with other gods.
However Vishnu's praise for other gods does not imply worship. Wilson translates:
Viṣṇu, the mighty giver of dwellings praises thee, and Mitra and Varuna; the company of Maruts imitates thee in exhilaration. (Rigveda 8:15:9) (page 280)
The following verses show categorically Vishnu as distinguished from other gods in Rigveda.
He who presents (offering) to Viṣṇu, the ancient, the creator, the recent, the self-born; he who celebrates the great birth of that mighty one; he verily possessed of abundance, attains (the station) that is to be sought (by all). (Rigveda 1:156:2) (page 98)
No being that is or that has been born, divine Viṣṇu, has attained the utmost limit of thy magnitude, by which thou hast upheld the vast and beautiful heaven, and sustained the eastern horizon of Earth.(Rigveda 7:99:2) (page 196)
The divine Viṣṇu, the best of the doers of good deeds, who came to the pious instituter of rite (Indra), to assist (at its celebration), knowing (the desires of the worshiper), and present at the three connected period (of worship), shows favor to the Arya, and admits the author of the ceremony to a share of the sacrifice. (Rigveda 1:156:5) (page 99)
Jan Gonda, the late Indologist, states that Vishnu, although remaining in the background of Indra's exploits, contributes by his presence, or is key to Indra's success. Vishnu is more than a mere companion, equal in rank or power to Indra, or sometime the one who made Indra's success possible.
Descriptions of Vishnu as younger to Indra are found in only the hymns to Indra, but in a kathenotheism religion like that of the Rigveda, each god, for a time, is supreme in the mind of the devotee.
In the Rig Vedic texts, the deity or god referred to as Vishnu is the Sun God, who also bears the name 'Suryanarayana'. By contrast, the 'Vishnu' referred to in 'Vishnu Purana', 'Vishnu Sahasranamam' and 'Purusha Sooktham' is Lord Narayana, the Consort of Lakshmi. Vaishnavites make a further distinction by extolling the qualities of Vishnu by highlighting his differences from other deities such as Shiva,[citation needed] Brahma or Surya.
THREE STEPS
Hymn 7.100 refers to the celebrated 'three steps' of Vishnu (as Trivikrama) by which he strode over the universe and in three places planted his step. The 'Vishnu Suktam' (RV 1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:
The princes evermore behold / that loftiest place where Vishnu is / Laid as it were an eye in heaven.(trans. Griffith)
Griffith's "princes" are the sūri, either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is quoted as expressing Vishnu's supremacy by Vaishnavites.
Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun, as he moves both vertically and horizontally.
In hymns 1.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in 6.49.13, 7.100.3 strides across the earth three times and in 1.154.1, 1.155.5,7.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he made dwelling for men possible, the three forming a symbolic representation of the dwelling's all-encompassing nature. This nature and benevolence to men were Vishnu's enduring attributes. As the triple-strider he is known as Trivikrama and as Urukrama, for the strides were wide.
BRAHMANAS
The Brahmanas are commentaries on the Vedas and form part of the Shruti literature. They are concerned with the detail of the proper performance of rituals. In the Rigveda, Shakala Shakha: Aitareya Brahmana Verse 1 declares: agnir vai devānām ava mo viṣṇuḥ paramus, tadantareṇa sarvā anyā devatā - Agni is the lowest or youngest god and Vishnu is the greatest and the highest God.
The Brahmanas assert the supremacy of Lord Vishnu, addressing him as "Gajapati", the one whom all sacrifices are meant to please. Lord Vishnu accepts all sacrifices to the demigods and allots the respective fruits to the performer In one incident, a demonic person performs a sacrifice by abducting the Rishis (sages), who meditate by constantly chanting God's name. The sacrifice is meant to destroy Indra. But the rishis, who worship Indra as a demigod, alter one pronunciation of the Veda Mantra, reversing the purpose of the sacrifice. When the fruit of the sacrifice is given and the demon is on the verge of dying, he calls to Vishnu, whom he addresses as Supreme Godhead and "the father of all living entities including himself".
Aitareya Brahmana 1:1:1 mentions Vishnu as the Supreme God. But in the Vaishnava canon, in different ages, with Vishnu in different avatars, his relationship with the asuras or demons, was always adversarial. The asuras always caused harm, while the sages and devas or celestial beings, did penance and called to Vishnu for protection. Vishnu always obliged by taking an avatar to vanquish the asuras. In the Vaishnava canon, Vishnu never gave or granted any boons to the asuras, distinguishing him from the gods Shiva and Brahma, who did. He is the only God called upon to save good beings by defeating or killing the asuras.
Sayana writes that in Aitareya Brahmana 1:1:1 the declaration agnir vai devānām ava mo viṣṇuḥ paramus,tadantareṇa sarvā anyā devatā does not indicate any hierarchy among gods. Even in Rigveda Samhita, avama and parama are not applied to denote rank and dignity, but only to mark place and locality.
In Rigveda 1:108:9,: yadindrāghnī avamasyāṃ pṛthivyāṃ madhyamasyāṃ paramasyāmuta sthaḥ | i.e., in the lowest place, the middle (place), and the highest (place). Agni, the fire, has, among the gods, the lowest place; for he resides with man on the earth; while the other gods are either in the air, or in the sky. Vishnu occupies the highest place. The words avama and parama are understood as 'First' and 'Last' respectively. To support this claim, Sayana adduces the mantra (1,4. As'val. Sr. S. 4, 2), agnir mukham prathamo devathanam samathanam uttamo vishnur asit, i.e., Agni was the first of the deities assembled, (and) Vishnu the last.
In the Kausitaki Brahmana (7.1) Agni is called Aaradhya (instead of avama), and Visnu parardha(instead of parama),i.e., belonging to the lower and higher halves (or forming the lower and higher halves). The Vishnu Purana gives tremendous importance to the worship of Vishnu and mentions that sacrifices are to begin only with both the lighting of fire or 'Agni', pouring of sacrificial offerings to Vishnu in 'Agni' so that those offerings reach and are accepted by Vishnu. Worship of Vishnu through Yajnas (or Homams) and other rituals, will not achieve the desired result if Agni's role is neglected.
Muller says "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."
However this notion is not completely correct as per the following verses, which shows Rigveda describe one or more gods as subject to other god(s).
Him whose high law not Varuna nor Indra, not Mitra, Aryaman, nor Rudra breaketh, Nor evil-hearted fiends, here for my welfare him I invoke, God Savitar, with worship. (Rigveda 2.038.09)
I invite to this place, with reverential salutations, for my good, that divine Savita, whose functions neither Indra, nor Varun.a, nor Mitra nor Aryaman nor Rudra nor the enemies (of the gods), impede. (Rigveda 2.038.09)
SMRITI
VISHNU SMRITI
The Vishnu Smṛti, is one of the later books of the Dharmashastra tradition of Hinduism and the only one that focuses on the bhakti tradition and the required daily puja to Vishnu, rather than the means of knowing dharma. It is also known for its handling of the controversial subject of the practice of sati (self-immolation of a widow on her husband's funeral pyre). The text was composed by an individual or group. The author(s) created a collection of the commonly known legal maxims that were attributed to Vishnu into one book, as Indian oral culture began to be recorded more formally.
BHAGAVATA PURANA
Vishnu is the only Bhagavan as declared in the Bhagavata 1:2:11 in the verse: vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate, translated as "Learned transcendentalists who know the Absolute Truth call this non-dual substance as Brahman, Paramātma and Bhagavan."
VISHNU PURANA
In the Vishnu Purana (6:5:79) the personality named Parashara Rishi defines six bhagas:
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayoś caiva ṣannāḥ bhaga itīṇganā
Jiva Gosvami explains the verse in Gopala Champu (Pūrva 15:73) and Bhagavata Sandarbha 46:10:
jñāna-śakti-balaiśvarya-vīrya-tejām.sy aśeṣataḥ
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ
"The substantives of the word bhagavat (bhagavat-śabda-vācyāni) are unlimited (aśeṣataḥ) knowledge (jñāna), energies (śakti), strength (bala), opulence (aiśvarya), heroism (vīrya), splendor (tejas), without (vinā) objectionable (heyair) qualities (guṇādibhiḥ)."
SANGAM LITERATURE
Tamil Sangam literature (300BCE to 500CE) mentions mAyOn, or the dark one, as the supreme deity who creates, sustains and destroys the universe. Paripadal 3 describes the glory of Thirumal in the most superlative terms.
Paripadal by kaduvan iLaveyinanAr:
"thIyinuL theRal nI poovinuL naaRRa nI kallinuL maNiyu nI sollinuL vaaymai aRaththinuL anbu nI maRaththinuL mainthu nI vEthaththu maRai nI boothaththu madhalu nI vencudar oLiyu nI thingaLuL aLiyu nI anaiththu nI anaiththinut poruLu nI"
The last line states that Lord Vishnu is the supreme deity who is the inner controller (Antaryamin) of the entire universe. This is one of the Lord's glories, which is first mentioned in Vedas and later propounded by Alwars in Prabhandams and Sri Vaishnavaite Acharyas in various commentaries
The Sri Ranganathaswamy Temple and Vishnu, Lakshmi is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):
āyiram viritteḻu talaiyuṭai aruntiṟaṟ
pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum
On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with bellowing waves, is the lying posture of the one who has Lakshmi sitting in his chest.
THEOLOGICAL ATTRIBUTES
The actual number of Vishnu's auspicious qualities is countless, although his six most-important "divine glories" are:
Jnana (Omniscience); defined as the power to know about all beings simultaneously;
Aishvarya (Sovereignty), derived from the word Ishvara which means unchallenged rule over all;
Shakti (Power or Energy), the capacity to make the impossible possible;
Bala (Strength), the capacity to support everything by will and without any fatigue;
Virya (Vigour), the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;
Tejas (Splendor), which expresses self-sufficiency and the capacity to overpower everything by spiritual effulgence.
Other important qualities attributed to Vishnu are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion). Natya Shastra lists Vishnu as the presiding deity of the Sṛngara rasa.
The Rigveda says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar Vamana/Trivikrama.) The Sanskrit for "to stride" is the root kram; its reduplicated perfect is chakram (guņa grade) or chakra (zero-grade), and in the Rigveda he is called by epithets such as vi-chakra-māņas = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.
FIVE FORMS
In Shree Vaishnavism, another school dating from around the 10th century AD, Vishnu assumes five forms:
In the Para Form, Para is the highest form of Vishnu found only in Sri Vaikunta also called Moksha, along with his consort Lakshmi, (and Bhumi Devi and Nila devi, avatars of Lakshmi) and surrounded by liberated souls like Ananta, Garuda, and a host of Muktas (liberated souls).
In the Vyuha form, Vishnu assumes four forms, which exercise different cosmic functions and controls activities of living beings.
In the Vibhava form, Vishnu assumes various manifestations, called Vibhavas, more popularly known as Avataras from time to time, to protect the virtuous, punish evil-doers and re-establish righteousness.
In the Antaryami; "Dwelling within" or "Suksma Vasudeva" form, Vishnu exists within the souls of all living beings and in every substance.
In the Arcavatara or Image manifestation, Vishnu is visible and therefore easily approachable by devotees since Para, Vyuha, Vibhava and Antaryami forms can only be imagined or meditated upon because they are beyond our reach. Such images can be
Revealed by Vishnu, for example, a self-manifested (Swayambhu) icon (murti), e.g. The Mahavishnu Temple at Tirunelli, The Sri Ranganathaswamy Temple at Srirangam, The Tirumala Venkateshwara Temple, etc.; or
Installed by Devas or celestial beings such as such as Guruvayur Temple installed by Vayu; or
Installed by humans, and consecrated according to Vaishnava Agama shastras or scriptures such as Lord Jagannatha of Jagannath Temple (Puri) at Puri.
RELATIONS WITH OTHER DEITIES
SHIVA
The three gods of the Trimurti clan are inseparable and in harmony in view of their common vision and universal good. They are perfectly ideal in all respects.
Both Asuras and Devas played supportive roles in this story by keeping company with Vishnu in his incarnated forms. Hanuman is a vanara who is completely dedicated to Rama. He gives Vishnu company and obeys his command, while playing an important part in Rama's life. He is regarded in Vaishnava canon because it is through blessings that Hanuman is born. Thus, Hanuman, Vishnu's constant companion, with his idol appearing temples of Rama, Krishna and Narasimha, i.e. all of Vishnu's avatars, is considered by Vaishnavas.
Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata.
LAKSHMI
Vishnu's consort is Lakshmi, the goddess of wealth (also known as Maya). The Samvit (the primary intelligence/dark matter) of the universe is Vishnu, while the other five attributes emerge from this samvit and hence Maya or dark energy of the universe is Lakshmee is his ahamata, activity, or Vishnu's Power. This power of God, Maya or Shakti, is personified and has multiple names: Shree, Lakshmi, Maya, Vishnumaya or Mahamaya. She is said to manifest as Kriyashakti, (Creative Activity) and Bhutishakti (Creation). This world requires Vishnu's creativity. He therefore needs Lakshmi to always be with Him. Her various avatars as Lord Vishnu's consorts are Varahavatar (Bhoodevi) or Bhoomi, Ramavatar Seeta, Krishnavatar Rukmini)
SARASWATI & GANGA
According to Brahma Vaivarta Purana, Lord Vishnu had three wives Lakshmi, Saraswati and Ganga. Due to their constant quarrelsome nature among them. Once Ganga tried to be close with Vishnu, this rebuked Saraswati but Lakshmi tried to pacify them but faced a curse rather. As per the curse, Lakshmi to appear as Tulasi. Sarawati cursed Ganga to run as a river in the world and Saraswati was cursed to run as a river in the netherworld. After this, Lord Vishnu transformed and became Brahma and Shiva to pacify Saraswati and Ganga.
GARUDA
Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his shoulders.
ICONOGRAPHY
According to various Puranas, Vishnu is the ultimate omnipresent reality and is shapeless and omnipresent. However, a strict iconography governs his representation, whether in pictures, icons, or idols:
He has four arms and is male: The four arms indicate his all-powerful and all-pervasive nature. His physical existence is represented by the two arms in the front, while the two arms at the back represent his presence in the spiritual world. The Upanishad Gopal Uttartapani describes the four arms.
The Shreevatsa mark is on his chest, symbolizing his consort Lakshmi.
He wears the auspicious "Kaustubha" jewel around his neck and a garland of vaijayanti flowers (Vanamala). Lakshmi dwells in this jewel, on Vishnu's chest.
A crown adorns his head: The crown symbolizes his supreme authority. This crown sometimes includes a peacock feather, borrowing from his Krishna-avatar.
He wears two earrings: The earrings represent inherent opposites in creation — knowledge and ignorance; happiness and unhappiness; pleasure and pain.
He rests on Ananta, the immortal and infinite snake.
Vishnu is always to be depicted holding four attributes:
A conch shell or Shankha, named Panchajanya, is held by the upper left hand. It represents Vishnu's power to create and maintain the universe. Panchajanya represents the five elements or Panchabhoota – water, fire, air, earth and sky or space. It also represents the five airs or Pranas that are within the body and mind. The conch symbolizes that Vishnu is the primeval Divine sound of creation and continuity. It also represented as Om. In the Bhagavad Gita, Krishna avatara states that of sound vibrations, 'He is Om'.
The Chakra, a sharp, spinning, discus-like weapon, named "Sudarshana", is held by the upper right hand. It symbolizes the purified spiritualized mind. The name Sudarshana is derived from two words – Su, which means good, superior, and Darshana, which means vision or sight; together. The Chakra represents destruction of ego in the awakening and realization of the soul's original nature and god, burning away spiritual ignorance and illusion, and developing higher spiritual vision and insight to realize god.
A mace or Gada, named "Kaumodaki", is held by the lower right hand. It symbolizes that Vishnu's divine power is the source of all spiritual, mental and physical strength. It also signifies Vishnu's power to destroy materialistic or demonic tendencies (Anarthas) that prevent people from reaching god. Vishnu's mace is the power of the Divine within us to spiritually purify and uplift us from our materialistic bonds.
A lotus flower or Padma is held by the lower left hand. It represents spiritual liberation, Divine perfection, purity and the unfolding of Spiritual consciousness within the individual. The lotus opening its petals in the light of the Sun is indicative of the expansion and awakening of our long dormant, original spiritual consciousness in the light of god. The lotus symbolizes that god is the power and source from which the universe and the individual soul emerges. It also represents Divine Truth or Satya, the originator of the rules of conduct or Dharma, and Divine Vedic knowledge or Jnana. The lotus also symbolizes that Vishnu is the embodiment of spiritual perfection and purity and that He is the wellspring of these qualities and that the individual soul must seek to awaken these intrinsic Divine qualities from Vishnu by surrendering to and linking with Him.
To this may be added, conventionally, the vanamaala flower garland, Vishnu's bow (Shaarnga/Kodand) and his sword Nandaka. A verse of the Vishnu Sahasranama stotram states;vanamālī gadhī shārngī shanki chakri cha nandaki / shrīmān nārāyaņo vişņo vāsudevo abhirakşatu//; translation: Protect us Oh Lord Narayana who wears the forest garland,who has the mace, conch, sword and the wheel. And who is called Vishnu and the Vasudeva.
In general, Vishnu's body is depicted in one of the following three ways:
Standing on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal.
Reclining on the coiled-up thousand-hooded Shesha Naga, with Lakshmi seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.
Riding on the back of his eagle mount, known as Garuda. Another name for Garuda is "Veda atma"; Soul of the Vedas. The flapping of his wings symbolizes the power of the Divine Truth of Vedic wisdom. Also the eagle represents the soul. Garuda carrying Vishnu symbolizes the soul or jiva atma carrying the Super soul or Param atma within it.
AVATARS
Ten avatars (dashavatara) of Vishnu are the most prominent: Apart from the most prominent incarnations there are believed to more.
The most commonly believed incarnations of Vishnu are:
Matsya, the fish that kills Damanaka to save the vedas and also saves Manu from a great flood that submerges the entire Earth.
Kurma, the turtle that helps the Devas and Asuras churn the ocean for the nectar of immortality.
Varaha, the boar that rescues the Earth and kills Hiranyaksha.
Narasimha, the half-lion half human, who defeats the demon Hiranyakashipu.
Vamana, the dwarf that grows into a giant to save the world from King Bali.
Parashurama, "Rama of the battle axe", a sage who appeared in the Treta Yuga. He killed Kartavirya Arjuna's army and clan and then killed all the kshatriyas 21 times.
Rama, the prince and king of Ayodhya who killed the Demon King Raavan.
Krishna, the eighth avatar of Vishnu, who takes part in the Mahabharata epic. Krishna is worshipped as the Supreme Avatar of Vishnu (Supreme Personality of Godhead) in Gaudiya-Vaishnava philosophy.
Buddha, the ninth avatar of Vishnu.
Kalki, the tenth Avatar of Vishnu and said to be the harbinger of the end Kali Yuga. This avatar of Vishnu is yet to come.
Some versions of the above list include Hayagreeva among the Dashavataras while some include Buddha as ninth avatar of Vishnu. Another 22 avatars are given in Chapter 3, Canto 1 of the Bhagavata Purana, although it states that "the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water".
BEYOND HINDUISM
SIKHISM
Guru Granth Sahib of Sikhism mentions Vishnu, one verse goes:
The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased. He dwells apart from Maya. Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a Vaishnaav; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lords Glory. Within his mind and body, he meditates in remembrance on the Lord of the Universe. He is kind to all creatures. He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status.
BUDDHISM
While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism. Lord Vishnu is also known as upulvan, or uthpala varna, meaning "Blue Lotus coloured". Some postulates that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Uthpala Varna was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to Chronicles "Mahawamsa", "Chulawamsa" and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra(Indra) and Sakra delegated this task of custodianship to god Vishnu. In contrary to vedic Hinduism, in assimilation of Hindu god Vishnu into Sinhalese Buddhism, Vishnu becomes a mortal being and a Bodhisattva aspiring Buddhahood. Additionally, Vishnu is considered as the god of home and hearth representing mercy, goodness, order and stability. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu "Kovils" or "devalayas", all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu. John Holt in his groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Vishnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. 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 early 1700s, Holt states that vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa. In Buddhist mythology, when Vishnu failed to traverse the universe in three steps, he was given the title "Ardha Vishnu (Half-Vishnu)" and when Vishnu banished demons from the Vaishali (Vishala)in India, he became "Mulu Vishnu or Whole Vishnu". The extreme significance of god Vishnu in Sinhala society is reflected in recitals of the traditional "Offerings to dwarfs and crossing the door frame (bahirwayanta dola pideem saha uluwahu peneema)" that starts with Sri Vishnu invocation.In the recitals,mentioning of the aspiring Buddhahood of Vishnu which is of prime importance to Buddhists and wishes for him to live five thousand and more years highlight the central role of Vishnu in the psyche of Sri Lankan Buddhists.
OTHERS
James Freeman Clarke, Richard Leviton, James Cowles Prichard, and others have noted the similarities between Vishnu and Ancient Egyptian God Horus.
During an excavation in an abandoned village of Russia in the Volga region, archaeologist Alexander Kozhevin excavated an ancient idol of Vishnu. The idol dates from between the 7th and 10th centuries. In the interview Kozhevin, stated that, "We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research"
THOUSAND NAMES OF VISHNU
Vishnu's many names and followers are collected in the Vishnu Sahasranama, (Vishnu's thousand names) from within the larger work Mahabharata. The character Bheeshma recites the names before Krishna on the battlefield of Kurukshetra, praising him (Vishnu) as the supreme god. These Sahasranama are regarded as the essence of all Vedas by followers of Vaishnavism, who believe sincere chanting of Vishnu Sahasranama results in spiritual well-being and a greater awareness of God.
The names are generally derived from the Anantakalyanagunas (meaning: infinite auspicious attributes).
According to the Siddhartha-samhita there are twenty-four forms of Lord Vishnu. The twenty-four forms are
Vasudeva
Sankarshana
Pradyumna
Anirudha
Keshava
Narayana
Madhava
Govinda
Vishnu
Madhusudana
Trivikrama
Vamana
Sridhara
Hrishikesha
Padmanabha
Damodara
Purushottama
Achyuta
Narasimha
Janardana
Hari
Krishna
Adhokshaja
Upulvan, Uthpala Varna - In Sri Lanka, Vishnu is also referred to as Upulvan ( Blue Lotus Coloured)
WIKIPEDIA
I really dont have any dolls with Shiny Faces, I think on the shelf they look so pretty but in pix sometimes they look sweaty lol
This beautiful diamond halo engagement ring is set in 18k rose gold. A tone which tends to compliment the Irish complexion. The band has a row of scallop set diamonds which lead upward towards a 0.65 carat round cut GIA certified centre diamond. The total carat weight comes to a sizable 1.00 carats.
To view this ring and the rest of the Commins & Co Halo Collections please click on the link provided or visit the family run store located in the prestigious Powerscourt Town House, Dublin, Ireland.
Link: goo.gl/AL3pc1
Internal detail of the mausoleum. A private cemetery of historical interest in St Margarets/ Isleworth. A full history and description is included in the set. This mausoleum which is now a grade II* listed building, was originally commissioned by the notorious eccentric of his day, the 2nd Earl of Kilmorey (also nicknamed as 'Black Jack’ Needham due to his dark complexion at times).
The monument was built in 1854 for his mistress, Priscilla Hoste, who had originally been his ward of court.
They suddenly eloped abroad and then eventually returned to Twickenham, where she had a son called Charles in 1844. Unfortunately, Priscilla then became seriously ill in 1851 with a terminal heart condition, with the Earl deciding to set about constructing a suitable memorial for her in 1853.
She eventually died in October 1854, and was interred in secret, with no-one knowing about it for years afterwards.
A noted Victorian architect of his time, Henry Edward Kendall was employed to design the mausoleum, which he did in the popular and fashionable Egyptian revival style. This Egyptian design is believed to have been derived from a plate in a French book ‘Description de I'Eqypte ’ published in 1809. The shape of the building relates to the shrines at the heart of Egyptian Temples - the place where a treasured image of a god was installed.
Inside the Mausoleum is a fine white marble carved relief of the death bed scene of Priscilla, with the young son Charles and the Earl in attendance. It was carved in Rome by portrait sculptor Lawrence Macdonald, using more than one artistic style.
It is thought that the pink and grey granite Egyptian style mausoleum cost around £30,000? (a very large sum of money in the 1850’s!) not including the subsequent moving costs.
The Mausoleum was originally erected on a plot that the Earl had secured at the Brompton Cemetery in London, then subsequently dismantled, moved and re-built twice.
First when the Earl moved to Woburn Park Chertsey in 1862, and being of unconventional nature and restless as well; six years later he was on the move again. The next time, it was moved to its present site at Twickenham in 1868, where he lived in Gordon House; eventually to be part of the Brunel University complex which has subsequently been re-developed.
In his day, Lord Kilmorey owned all the land between the mausoleum site and Gordon House. According to some rumours and fact, and being the true Victorian eccentric; some tunnels were built, the main one apparently having a tramway between Gordon House and the Mausoleum. This ensured his privacy could be maintained, and would not have to leave his own property when the time came for him to join Priscilla in the Mausoleum. It is said that ‘when in the mood’ he would summon his servants, and in secret, dress in ‘white garb’ and proceed through the tunnel to the mausoleum, where he would lie in his coffin. He lived to the grand age of 92, and in 1880 on his death, his final wishes were carried out.
Since then the mausoleum has had a chequered history, and the site passed eventually to Hounslow Borough Council on condition that access would be maintained, although it was not for some time that anyone entered this hidden burial site.
In an extremely neglected condition, responsibility for the site was passed to Richmond Council, and the maintenance of the grounds to The Environment Trust for Richmond upon Thames, where volunteers have worked exceptionally hard over several years, to get the gardens into the condition you see them today.
This is a photo of my g-g-grandfather during The Civil War. He fought for the Indiana 74th Regiment. I was able to get a scan of the original photo from a distant cousin I met on the internet. I have a bunch of original letters he wrote to his parents while he was in the war.
Full Bio-
Individual Narrative of John Zimmerman
John Zimmerman was born on 9 September 1843 at Porter, Cass County,
Michigan. He was the second son born to John and Sarah (Rheinhold) Zimmerman.
On 7 August 1862, at the age of 18, he enlisted for military service
during the Civil War and was described as follows: 5 feet 8 inches tall,
fair complexion, blue eyes, brown hair, and a farmer by occupation. The
following is an excerpt from Certificate of Record No. 62365, dated 18
February 1907, of the the Soldiers and Sailors Historical and Benevolent
Society:
(over)
“This certifies that John Zimmerman enlisted from Elkhart County, Indiana,
to serve three years during the war, and was mustered into the United
States service at Indianapolis, Ind., on the 7th day of August, 1862, as a
Private of Captain Philip F. Davis’ Company “G”, 74th Regiment Indiana
Volunteer Infantry, Colonel Charles W. Chapman, later Colonel Myron Baker,
commanding. This regiment was partially organized at Fort Wayne, and
proceeded to Indianapolis, where eight companies were mustered into the
U.S. service, August 21, 1862, and at once moved to Louisville, Ky., under
command of Colonel Charles W. Chapman. It was sent to Bowling Green, Ky.,
where it remained until September 5, then returned to Louisville. October
1, it marched with the 2nd Brigade, 1st Division, Army of the Ohio, in
pursuit of Bragg, and participated in that campaign and in the battle of
Perryville or Chaplin Hills, Ky. Companies C and K joined the regiment at
Castillian Springs, Tenn., December 4, 1862, making the organization
complete. December 7, it aided in driving Morgan’s rebel force across the
Cumberland River at Hartsville, and on the 25th marched northward,
overtaking the enemy December 30, and driving them across the Rolling Fork
of Salt River. It was assigned to the 2nd Brigade, 3rd Division, 14th
Corps, Army of the Cumberland, and participated in the following
engagements, viz., Stone River or Murfreesboro and Hoover’s Gap, Tenn.; Dug
Gap, Chickamauga, Ga. Chattanooga, Lookout Mountain and Mission Ridge,
Tenn.; Buzzard Roost or Tunnel Hill, Resaca, Rome, Dallas or New Hope
Church, Kenesaw Mountain, Lost Mountain, Chattahoochie River, Peach Tree
Creek, Siege of Atlanta, Jonesboro, Lovejoy Station, March to the Sea and
Savannah, Ga.; Averasboro and Bentonville, N.C. and a number of minor
engagements. April 30, 1865, the regiment started for Washington, D. C.,
encamping near Richmond, Va. on May 7, and arriving at Washington, D.C.,
May 19, where it participated in the Grand Review on the 24th; remaining
there until June 9, when it was mustered out of service. They said John
Zimmerman was wounded at Chickamauga, Ga., September 19, 1863, by gunshot
in forehead, and was confined in Hospital No. 3, Nashville, Tenn., and
rejoined his regiment at Chattanooga, Tenn., in time for the battle of
Missionary Ridge, Nov. 5, 1863. He was wounded during the Siege of
Atlanta, Ga., by gunshot in his chest, and was confined in Field Hospital
for two days, then rejoined his regiment. He was sick of Typhoid fever at
Laverne, Tenn., while the regiment was in winter quarters at that place.
He was constantly with his command during its service as outlined above,
except while in hospital at Nashville, Tenn., bore a gallant part in all
its engagements, and rendered faithful and meritorious service to his Country.”
John Zimmerman and Mary Ann Frizzel were married on 7 October 1866 by a
(over)
Justice of the Peace at Porter, Cass County, Michigan. They had three
children, two of whom lived to adulthood: Clara May was born at Bristol,
Elkhart County, Indiana on 16 May 1867; Raymond S. was born at Bristol,
Elkhart County, Indiana on 8 August 1868; S. Elizabeth was born at
Elkhart, Elkhart County, Indiana on 14 November 1872, and died on 28
November 1872.
In July 1870 they were living in Washington township in Elkhart County,
Indiana, and they were still residing in Elkhart County on 12 December
1872 when probate documents were filed for the estate of John’s father. It
is believed that the family moved to Kansas in the spring of 1873 (probably
with Mary Ann’s brother James G. Frizzell and his family, who homesteaded
on an adjoining quarter). John applied for land under the Homestead Act on
9 June 1873 at the Land Office at Salina, Kansas, for the NW 1/4 of Section
18, Township 20, Range 5 West, consisting of 155 04/100 acres. This land
was on the west side of McPherson County, Kansas. They initially lived in a
sod house, and in the fall of 1875 a 17x23 feet stone house with a
cellar was built. John’s final homestead proof indicated improvements to
the homestead included a stone lined well, frame granary, corn crib and sod
stable. He had planted forest and fruit trees, and had broken and
cultivated 106 acres on which wheat, oats, corn, and vegetables had been
raised. He received the final homestead certificate on 6 September 1878 at
the Receiver’s Office at Salina, Kansas.
John’s occupation was usually listed as farmer, although in the 1880 U.S.
Census his occupation was listed as a stone mason. The local newspaper
dated July 28, 1886 indicated John was chairman of the Broom-Corn Growers
Association of Windom. He apparently also bought and sold horses,
according to the following note in the local newspaper in 1886: “Rube
Yoder, John Zimmerman and Geo. Strouse started on Wednesday for Missouri
where they will purchase a number of horses which will be shipped to this
place for sale.”
He was elected sheriff of McPherson County, Kansas on 7
November 1893. He ran on the Republican ticket, and received 1882 votes
compared to 1651 votes received by J.W. Freeborn, the incumbent. In
preparation for his four year term as sheriff, he moved to South Walnut
Street in McPherson, Kansas, on 22 December 1893. Around October 1894 he
moved to the new jail, which was built during the same time period as the
present McPherson County Courthouse. The local newspaper reported: “Sheriff
Zimmerman has already moved into his new home,
(over)
in the rear end of the jail building.”
By 1900, he and Mary Ann were again residing on the farm in Hayes
Township, and the U.S. census shows Agnes Farnes, servant, and George
Ferge, laborer, were also living with them. In April of 1910, John and
Mary Ann were living at 515 North Main in McPherson, Kansas. John’s
occupation was listed as “own income”, probably indicating that he had
retired from farming.
Mary Ann died in March of 1921, and by 1925 John was living at the
McPherson, Kansas residence of his daughter and son-in-law, Clara May and
George R. Strouse. In December of 1928, he was living in Dover, Oklahoma,
presumably with his son Ray. He died on 24 June 1931 at the National
Military Home Kansas, Leavenworth County, Ks, at age 87. He was buried at
McPherson City Cemetery, McPherson, McPherson County, Kansas.
The End
File name: 10_03_002090b
Binder label: Perfume/Hair Products
Title: For the hands, face, skin and complexion [back]
Copyright date: 1891
Physical description: 1 print : chromolithograph ; 9 x 14 cm.
Genre: Advertising cards
Subject: Children; Cosmetics
Notes: Title from item.
Statement of responsibility: A. S. Hinds
Collection: 19th Century American Trade Cards
Location: Boston Public Library, Print Department
Rights: No known restrictions.
A report of the visit by Major C H B Readman, 2-4 July 1946, further to a previous inspection on 2-4 January 1946 (appendices omitted):
“...Special Objects of Visit:- Re-education progress report. Select candidates for B[eacons]field*.
Strength... Off[icers]: 2. O[ther] R[anks]: 2578. Total: 2580, of which:
746 at HQ; 454 in Kirkby hostel...; 129 in Garswood I Hostel...; 131 in Garswood II Hostel...; 125 in Golborne I Hostel...; 117 in Golborne [II] Hostel...; 404 in Penketh Hostel...; 102 in Wheathill Hostel...; 76 in Bickerstaffe Hostel...; 61 in Aughton Green Hostel...; 235 in billets.
Screening (by PID, March 1946) figures: A+ 1. A 17. A- 1. B+ 26. B 315. B- 31. C 66. unscreened 2123. Present complexion: grey/black. Candidates for B'field: 13.
Personnel: Acting O.C: Major Benett-Dampier. Interpreter: S/Sgt Bloch.
HQ Camp Leader: O/Fw. Dlugosch (B-). German MO: St.Arzt Koech (C ). Hostel Leaders: Kirkby – St. Fw. Kaesler (B), Garswood I – Wm. Wirtz (B), Garswood II – O/Fw. Ender (B), Golborne I – Fw. Ehmke (B+), Golborne II – Fw Ullbrich (A). [Ex-290 Camp -at former Heavy Anti-Aircraft Battery, South Lane Farm, Barrow's Green- Hostels:] Penketh – St. Fw. Bergwardt (B), Wheathill – O/Fw. Juch (B-), Bickerstaffe – O/Maat. Schulz (?), Aughton Green – Fw. Kotscha (?).
RECEPTION Very good. The present OC is most co-operative and interested in re-education. His predecessor, Lt Col Ireland, was demobilised a fortnight ago. Major Dampier was previously 2nd i/c the camp, has been there a year and knows the PW very well. The key man in re-education is the interpreter, S/Sgt Bloch, a German Jewish refugee. He is quite one of the best and most efficient interpreters I have yet encountered and takes a most active part in the re-education of the PW.
HISTORY OF THE CAMP. Since the last TA visit six months ago, the number of PW has increased from 416 to 2580 and the camp has been entirely germanised. There are now 9 hostels, including 4 just taken over from the recently disbanded 290 camp.
The intakes almost all of whom were from the USA were from the following camps: 550 from 176 Camp [Glen Mill, Oldham] in February; 270 from 126 [Melland Camp, Morton, Manchester] and 189 Camp [Dunham Park, Altringham] in March; 202 from 189 Camp in May; 600 from 180 Camp [Marbury Hall, Northwhich] in May; 726 from 290 Camp [Penketh] (disbanded) in June.
Within the last fortnight some 270 PW have been transferred to other camps in the south of England. The main camp and hostel leaders were appointed by the late Commandant on the basis of seniority. With the exception of Fw. Ullbrich (A), hostel leader at Golborne II, whose name I am putting forward for Wilton Park*, none of the other camp/hostel leaders take much interest in re-education, although they are not obstructive.
All the PW are living in huts with electric light, with the exception of the hostel at Wheathill, where they are living in a country house. This is the blackest of the hostels with 85 SS men out of a strength of 102 PW. On my recommendation, these men will be transferred to the main camp in the near future and the hostel probably closed down.
Owing to shortage of transport, I was unable to visit the hostels at Kirkby, Bickerstaffe and Aughton Green. The majority of PW are working on farms and the 235 billetees are distributed over 83 farms. They work well and there have been no complaints from the farmers up to date.
Two PW have just returned from Beaconsfield*, Soldat Caemmerer (A+) and Gefr Radermaker. They were both enthusiastic about their experience there and anxious to pass on their knowledge. Two more are going to the next course, O/Maat Behrens and O'Gefr Junker. I have taken the names of a further 13 suitable candidates.
MORALE This is only fair, despite good treatment and little evidence of barbed wire. As almost all the new intakes come from USA their disappointment at not being repatriated had a depressing effect on the others. Morale has improved somewhat recently owing to the fact that most PW are now going out to work. Post is still very bad from the American and French [occupied] zones [in Germany]. The anti-Nazi PW hope they will be granted more privileges on the lines of the Italian co-operators.
POLITICAL PROGRESS Apart from the official PID screening figures on page 1, of the 2123 PW unscreened, the following have been ballot-screened in other camps: A 122; B 766; C 57, leaving 1178 whose gradings are unknown. The S/Sgt and a reliable white PW estimate that, with the exception of the 4 hostels just taken over from 290 camp [Penketh], there are between 10%-15% Nazis with the balance represented by 70% of varying shades of grey and the rest white. A promising feature is the fact that many of the keenest PW on re-education are those under 25. Of the very few communists among the men, none of them are active. I estimate the political colour of the whole camp is grey/black but recommend that it be screened as soon as possible.
YOUTH In the main camp the figures are as follows:- under 20: 80; 20-25: 310; over 25: 336. A special youth political class is run by Artur Daniel (A), which is well-attended.
RE-EDUCATIONAL ACTIVITIES Most of the PW are peasants and working class men. Accommodation is adequate. The Welfare fund has only about £30, but this should improve now that PW are working. PW in charge of re-education for the whole camp is Dr Heinz Mohrhoff (A), age 39, a former bank official and economist. He is a most suitable man and is also on the staff of the camp newspaper. Each hostel has or will have its own re-educational leader and in each there is or will be a small democratic study group. The leaders are:- Garswood I – Hans Behrens (BC/ Beaconsfield candidate), Garswood II – Alfred Junker (BC), Golborne I – Walter Schmidt (BC), Golborne II – Wilhelm Heuter, Kirkby – Josef Ringelmann, Penketh – Heinz Helbig (probably). \ In the other 3 hostels ex-290 camp they have not yet been arranged, but S'Sgt Bloch has the matter in hand. It is also proposed to bring the re-educational leaders from the hostels into the main camp for 2/3 weeks' training.
WOCHENPOST & AUSBLICK**: 600 of the former, 40 of the latter. See Appendix B.
NEWSPAPERS: 14 daily papers are purchased out of welfare for the whole camp and in addition they get papers from the Officers' and Sgts' Messes. Steps are being taken to see that all the hostels get at least one daily paper. Some German papers are received from PID, but more are wanted. Blick in Die Welt is very popular.
LIBRARY: there are 672 books in the camp library of various types. A very good selection of some 80 books was recently received from PID, the only criticism being that there were too few of them. In a camp of this size with 9 hostels and 235 billetees, more are urgently required. I understand the camp has recently written to PID about this.
LECTURES (PID): These are now a regular feature of camp life, once every 3 weeks, PW from the two Garswood hostels come to the main camp. The following have been given:- March: “Call to German Youth”, Miss Buller; April: “Church and State in England”, Rev D Thomas; “The English View about the Rise of Nazism”, Mr Chandler; May: “Switzerland as a model for the Reconstruction of Germany”, Dr Gottschalk; “What is Democracy?”, Dr Ulrich; June: “Government by the German People or ...?”, Mr Bullough; “German Trade Unions”, Mr Berger. These are very popular and the dining hall holding 350 in the main camp, where they are given, is always packed, and it has been necessary to give two lectures. Intellectual level – moderate. Future lecturers should be prepared to visit the hostels as well, especially Kirkby and Penketh.
DISCUSSION GROUPS: There is an active democratic study group of abt. 15 PW which meets twice a week under Mohrhoff. I pointed out to him that its activities should be increased to embrace all those interested in democracy in the camp. On my recommendation, a question box and brains trust will shortly be started. I left a set of Oxford pamphlets in German. The reports on the Nuremberg trial are posted up in the Information Room and followed with interest. The following lectures have been given in the main camp and hostels:- March: “Nuremberg. Yes or No?”, Dr Mohrhoff; April: “What is Democracy?”,Dr Mohrhoff; “World Food Crisis and Population Problem”; “What is the meaning of Being German?: The Jewish Question”, S/Sgt Bloch (Camp interpreter); May: “Germany between two wars”; “Germany, Dr Jekyll and Mr Hyde”, S/Sgt Bloch; June: “German Trade Unions”, H Haehnert; “Socialism and Capitalism”, Walter Kresse; “The Jewish Question – seen by a Jew”, S/Sgt Bloch.
FILMS: The camp is on a YMCA circuit and gets a show every 3 weeks. It appears that the operator, Doufel (?) from 189 camp, is an undesirable type. A separate report on him is being submitted.
RADIO: There are 5 sets in the main camp and at least one in every hostel. Foreign stations are difficult to get, so almost all listening is confined to the BBC German programme...
PRESS REVIEW: in the main camp twice a week by Drinnhausen, also in most hostels. Steps are being taken to ensure it is given in all hostels.
ENGLISH INSTRUCTION: at the main camp and in most hostels. See appendix A for details. An English inspector (Miller) recently paid the camp a very brief visit.
ENGLISH FOR ALL: 250 copies received. It is well liked.
Other Camp Activities
RELIGION: The evangelical padre is O/Fkmeister Dantz, an unattractive personality. He is not popular in camp and takes no part in re-educational activity. He takes the view that politics and religion should not be mixed. He visits most of the hostels. There is a church hut in the main camp. Schornstein, a monk, holds prayers for the RCs who also get an occasional visit from a British priest***. In the hostels, PW either go to the local church or are visited by the local priest.
EDUCATION: There are no organised classes apart from English. It is hoped to start some when the PW return earlier from work.
THEATRE: There is a theatre group under Broehl and their first play, “Der Hochstapler” (“The Swindler”), written by a PW is in rehearsal. Up till now only variety turns and sketches have been given. The theatre holds 150.
ORCHESTRA: There is a small orchestra of 5 men under Wernter. They are short of a pianist at present, but have an accordion and player. Light music and jazz are played.
CONCLUSIONS. Re-education is making satisfactory progress. The key man is undoubtedly the interpreter, S/Sgt Bloch. If and when he is released, possibly in two months' time, re-education will have a setback. The present commandant is most co-operative and in full sympathy with the aims of PID, more so than his predecessor. The PW re-educational staff under Dr Mohrhoff is satisfactory. Accommodation is adequate.
RECOMMENDATIONS. (a) that the camp be screened as soon as possible. (b) that more copies of Ausblick** be sent – 40 is too few. (c) that more German papers be sent by PID. (d) that more books be sent. The recent consignment from PID of some 80 books was excellent. (e) that lecturers should also visit, as far as possible, the hostels. Intellectual level – moderate.”
[From National Archives ref. FO 939/132 “Prisoner of War Camps: 50 Working Camp, Garswood Park, Ashton in Makerfield, Lancashire”]
*Camp 300 “Wilton Park”, north-east of Beaconsfield in Buckinghamshire, had at first been used to detain and interrogate high-ranking German military personnel. From January 1946 it took on a new role as PID Training Centre. Two distinct programmes were offered. One focussed on preparing Grade A/White POWs with specialist skills or expertise for early repatriation and employment with the Allied Control Commission in Germany. The other was a 6-8 week course for up to 60 students -described by Director of Re-education Cyrus Brooks as “missionary teams”- who would then return to their own camps, suitably equipped and inspired to co-ordinate local de-Nazification and re-education efforts.
**“Wochenpost” and “Ausblick” were PID-produced publications for German-speaking POWs in the UK. “Wochenpost”, a weekly newspaper, sought not only to inform its readers but also to further the process of “re-educating” them. Consequently, some POWs dismissed it as British government propaganda. The monthly “Ausblick” was more popular. As “Neue Auslese”, the latter was also sold in Germany.
***The “British priest” was almost certainly Fr Michael Casey, curate at St Oswald's RC Church, Ashton-in-Makerfield. According to Mary Whittle's “He Walked Tall: The Story of Canon Michael Casey” (self-published, 2002): “Fr Michael also cared for a contingent of German POWs who were confined at a nearby camp for about a year. Again he coached and formed them into football teams – one centre-half being the famous Bert Trautmann... Again, he formed life-long friendships with them, calling to see their families years later when he was stationed in their country...”.