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Year Title Role Language Notes

2005 Mayookham Indira Malayalam

2006 Bus Conductor Celina Malayalam

Adbutham Maria Malayalam

Lanka Lanka Lakshmi Malayalam

Madhuchandralekha Indulekha Malayalam

Sivappathigaram Charulatha Tamil

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2007 Big B Rimi Malayalam

Yamadonga Dhanalakshmi Telugu

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Victory Janaki Telugu

Kuselan Mamta Tamil Cameo appearance

Simultaneously made in Telugu as Kathanayakudu

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King Swapna/Pooja Telugu

2009 Guru En Aalu Seema Tamil

Passenger Anuradha Malayalam

Musafir Malayalam Filming

Ragupati Raghava Raja Ram Malayalam Filming

2010 Rammi Telugu Filming

In Love With Kerala English Filming

India - Tamil Nadu - Padmanabhapuram Palace - Museum Of Antiquity - Varahi (11th Century AD) - 2d by Manfred Sommer

Varahi (Sanskrit: वाराही, Vārāhī) is one of the Matrikas, a group of seven or eight mother goddesses in the Hindu religion. With the head of a sow, Varahi is the shakti (feminine energy, or sometimes, consort) of Varaha, the boar Avatar of the god Vishnu. In Nepal, she is called Barahi.

Varahi is worshipped by all the three major schools of Hinduism: Shaktism (goddess worship); Shaivism (followers of the god Shiva); and Vaishnavism (devotion to Vishnu). She is usually worshipped at night, and according to secretive Vamamarga Tantric practices. The Buddhist goddesses Vajravarahi and Marichi are believed to have their origins in the Hindu goddess Varahi.

HINDU LEGENDS

According to the Shumbha-Nishumbha myth of the Devi Mahatmya from the Markandeya Purana religious texts, the Matrikas goddesses appear as shaktis (feminine powers) from the bodies of the gods. The scriptures say that Varahi was created from Varaha. She has a boar form, wields a chakra (discus), and fights with a sword. After the battle described in the myth, the Matrikas dance – drunk on their victim's blood.

According to a latter episode of the Devi Mahatmya that deals with the killing of the demon Raktabija, the warrior-goddess Durga creates the Matrikas from herself and with their help slaughters the demon army. When the demon Shumbha challenges Durga to single combat, she absorbs the Matrikas into herself. In the Vamana Purana, the Matrikas arise from different parts of the Divine Mother Chandika; Varahi arises from Chandika's back.

The Markendeya Purana praises Varahi as a granter of boons and the regent of the northern direction, in a hymn where the Matrikas are declared as the protectors of the directions. In another instance in the same Purana, she is described as riding a buffalo. The Devi Bhagavata Purana says Varahi, with the other Matrikas, is created by the Supreme Mother. The Mother promises the gods that the Matrikas will fight demons when needed. In the Raktabija episode, Varahi is described as having a boar form, fighting demons with her tusks while seated on a preta (corpse).

In the Varaha Purana, the story of Raktabija is retold, but here each of Matrikas appears from the body of another Matrika. Varahi appears seated on Shesha-nāga (the serpent on which the god Vishnu sleeps) from the posterior of Vaishnavi, the Shakti of Vishnu. Varahi is said to represent the vice of envy (asuya) in the same Purana.

The Matsya Purana tells a different story of the origin of Varahi. Varahi, with other Matrikas, is created by Shiva to help him kill the demon Andhakasura, who has the ability – like Raktabija – to regenerate from his dripping blood.

ASSOCIATIONS

The Devi Purana paradoxically calls Varahi the mother of Varaha (Varahajanani) as well as Kritantatanusambhava, who emerges from Kritantatanu. Kritantatanu means "death personified" and could be an attribute of Varaha or a direct reference to Yama, the god of death. Elsewhere in the scripture, she is called Vaivasvati and described as engrossed in drinking from a skull-cup. Pal theorizes that the name "Vaivasvati" means that Varahi is clearly identified with Yami, the shakti of Yama, who is also known as Vivasvan. Moreover, Varahi holds a staff and rides a buffalo, both of which are attributes of Yama; all Matrikas are described as assuming the form of their creator-gods.

In the context of the Matrikas' association to the Sanskrit alphabet, Varahi is said to govern the pa varga of consonants, namely pa, pha, ba, bha, ma. The Lalita Sahasranama, a collection of 1,000 names of the Divine Mother, calls Varahi the destroyer of demon Visukaran. In another context, Varahi, as Panchami, is identified with the wife of Sadashiva, the fifth Brahma, responsible for the regeneration of the Universe. The other Panch Brahmas ("five Brahmas") are the gods Brahma, Govinda, Rudra, and Isvara, who are in charge of creation, protection, destruction, and dissolution respectively. In yet another context, Varahi is called Kaivalyarupini, the bestower of Kaivalya ("detachment of the soul from matter or further transmigrations") – the final form of mukti (salvation). The Matrikas are also believed to reside in a person's body. Varahi is described as residing in a person's navel, and governs the manipura, svadhisthana, and muladhara chakras.

Haripriya Rangarajan, in her book Images of Varahi - An Iconographic Study, suggests that Varahi is none other than Vak devi, the goddess of speech.

ICONOGRAPHY

Varahi's iconography is described in the Matsya Purana and agamas like the Purva-karnagama and the Rupamandana. The Tantric text Varahi Tantra mentions that Varahi has five forms of Varahi: Svapna Varahi, Canda Varahi, Mahi Varahi (Bhairavi), Krcca Varahi, and Matsya Varahi. The Matrikas, as shaktis of gods, are described to resemble those gods in form, jewellery, and mount, but Varahi inherits only the boar-face of Varaha.

Varahi is usually depicted with her characteristic sow face on a human body with a black complexion comparable to a storm cloud. The scholar Donaldson informs us that the association of a sow and a woman is seen derogatory for the latter, but the association is also used in curses to protect "land from invaders, new rulers, and trespassers". Rarely, she is described as holding the Earth on her tusks, similar to Varaha. She wears the karaṇḍa mukuṭa, a conical basket-shaped crown. Varahi can be depicted as standing, seated, or dancing. Varahi is often depicted pot-bellied and with full breasts, while most all other Matrikas – except Chamunda – are depicted as slender and beautiful. One belief suggests that since Varahi is identified with the Yoganidra of Vishnu, who holds the universe in her womb (Bhugarbha Paranmesvari Jagaddhatri), that she should be shown as pot-bellied. Another theory suggests that the pot-belly reflects a "maternal aspect", which Donaldson describes as "curious" because Varahi and Chamunda "best exemplify" the terrible aspect of the Divine Mother. A notable exception is the depiction of Varahi as human-faced and slender at the sixth-century Rameshvara cave (Cave 21), the Ellora Caves. She is depicted here as part of the group of seven Matrikas. A third eye and/or a crescent moon is described to be on her forehead.

Varahi may be two, four, or six-armed. The Matsya Purana, the Purva-karnagama, and the Rupamandana mention a four-armed form. The Rupamandana says she carries a ghanta (bell), a chamara (a yak's tail), a chakra (discus), and a gada (mace). The Matsya Purana omits the ghanta and does not mention the fourth weapon. The Purva-Karanagama mentions that she holds the Sharanga (the bow of Vishnu), the hala (plough), and the musula (pestle). The fourth hand is held in the Abhaya ("protection gesture") or the Varada Mudra ("blessing gesture"). The Devi Purana mentions her attributes as being sword, iron club, and noose. Another description says her hair is adorned with a garland with red flowers. She holds a staff and drinking skull-cup (kapala). The Varahini-nigrahastaka-stotra describes her attributes as a plough, a pestle, a skull-cup, and the abhaya mudra. The Vamana Purana describes her seated on Shesha while holding a chakra and a mace. The Agni Purana describes her holding the gada, shankha, sword, and ankusha (goad). The Mantramahodadhi mentions she carries a sword, shield, noose, and goad. In Vaishnava images, since she is associated with Vishnu, Varahi may be depicted holding all four attributes of Vishnu - Shankha (conch), chakra, Gada, and Padma (lotus). The Aparajitapriccha describes her holding a rosary, a khatvanga (a club with a skull), a bell, and a kamandalu (water-pot).

The Vishnudharmottara Purana describes a six-armed Varahi, holding a danda (staff of punishment), khetaka (shield), khadga (sword), and pasha (noose) in four hands and the two remaining hands being held in Abhaya and Varada Mudra ("blessing gesture"). She also holds a shakti and hala (plough). Such a Varahi sculpture is found at Abanesi, depicted with the dancing Shiva. She may also be depicted holding a child sitting on her lap, like Matrikas are often depicted.

Matsya Varahi is depicted as two-armed, with spiral-coiled hair and holding a fish (matsya) and a kapala. The fish and wine-cup kapala are special characteristics of Tantric Shakta images of Varahi, the fish being exclusive to Tantric descriptions.

The vahana (vehicle) of Varahi is usually described as a buffalo (Mahisha). In Vaishnava and Shakta images, she is depicted as either standing or seated on a lotus pitha (pedestral) or on her vahana (a buffalo) or on its head, or on a boar, the serpent Shesha, a lion, or on Garuda (the eagle-man vahana of Vishnu). In Tantric Shakta images, the vahana may be specifically a she-buffalo or a corpse (pretasana). An elephant may be depicted as her vahana. The goddess is also described as riding on her horse, Jambini. Garuda may be depicted as her attendant. She may also be depicted seated under a kalpaka tree.

When depicted as part of the Sapta-Matrika group ("seven mothers"), Varahi is always in the fifth position in the row of Matrikas, and thus is called Panchami ("fifth"). The goddesses are flanked by Virabhadra (Shiva's fierce form) and Ganesha (Shiva's elephant-headed son and wisdom god).

WORSHIP

Varahi is worshipped by Shaivas, Vaishnavas, and Shaktas. Varahi is worshipped in the Sapta-Matrikas group ("seven mothers"), which are venerated in Shaktism, as well as associated with Shiva.

Varahi is a ratri devata (night goddess) and is sometimes called Dhruma Varahi ("dark Varahi") and Dhumavati ("goddess of darkness"). According to Tantra, Varahi should be worshipped after sunset and before sunrise. Parsurama Kalpasutra explicitly states that the time of worship is the middle of the night. Shaktas worship Varahi by secretive Vamamarga Tantric practices, which are particularly associated with worship by panchamakara – wine, fish, grain, meat, and ritual copulation. These practices are observed in the Kalaratri temple on the bank of the Ganges, where worship is offered to Varahi only in the night; the shrine is closed during the day. Shaktas consider Varahi to be a manifestation of the goddess Lalita Tripurasundari or as "Dandanayika" or "Dandanatha" – the commander-general of Lalita's army. The Sri Vidya tradition of Shaktism elevates Varahi to the status of Para Vidya ("transcendental knowledge"). The Devi mahatmya suggests evoking Varahi for longevity. Thirty yantras and thirty mantras are prescribed for the worship of Varahi and to acquire siddhis by her favour. This, according to the scholar Rath, indicates her power. Some texts detailing her iconography compare her to the Supreme Shakti.

Prayers dedicated to Varahi include Varahi Anugrahashtakam, for her blessing, and Varahi Nigrahashtakam, for destruction of enemies; both are composed in Tamil.

TEMPLES

Apart from the temples in which Varahi is worshipped as part of the Sapta-Matrika, there are notable temples where Varahi is worshipped as the chief deity.

INDIA

A 9th-century Varahi temple exists at Chaurasi about 14 km from Konark, Orissa, where Varahi is installed as Matysa Varahi and is worshipped by Tantric rites. The famous Jaganath temple, Puri, is associated with and sends offerings to a Barahi temple, which is a centre of Tantric activities. In Varanasi, Varahi is worshipped as Patala Bhairavi. In Chennai, there is a Varahi temple in Mylapore, while a bigger temple is being built near Vedanthangal. Ashadha Navaratri, in the Hindu month of Ashadha (June/July), is celebrated as a nine-day festival in honour of Varahi at the Varahi shrine at Brihadeeswarar temple (a Shaiva temple), Thanjavur. The goddess is decorated with different types of alankarams (ornaments) every day. Full moon days are considered sacred to Varahi. An ancient Varahi devi temple worshipped as Uttari Bhawani is situated in Gonda District. In Gujarat, there is a Varahi temple in a village named Dadhana where the goddess is venerated as the Gotra-devi of a surname "Dadhaniya" Another temple in Gujarat is located in Talaja town of Bhavnagar district where idol of goddess was brought from hathasani village near palitana The idol of goddess was found by digging in shetrunji river in that area.

Maha Varahi temple is located in peelamedu (118, sowripalayam pirivu), coimbatore, Tamil Nadu. This temple has both Maha varahi and Goddess Dhandanatha(Varthali) - The commander in chief of Goddess Lalitha(Sri Raja rajeshwari's) army. This temple is run by Sri Varahi mantralayam trust. Varahi homam happens here on every panchami. This temple performs Dasamahavidhya homam(the 10 cosmic forms of goddess). Homa for Goddess bagalamukhi and Goddess Dhumavathi(Dhumra Varahi) are done on amavasai(new moon) and pournami(full moon).

NEPAL

A Barahi temple is situated in the middle of Phewa Lake, Nepal. Here, Barahi, as she is known as in Nepal, is worshipped in the Matysa Varahi form as an incarnation of Durga and an Ajima ("grandmother") goddess. Devotees usually sacrifice male animals to the goddess on Saturdays. Jaya Barahi Mandir, Bhaktapur, is also dedicated to Barahi.

OTHER COUNTRIES

Devi Varahi Ambika Homam is done at the Parashakthi temple in Pontiac, Michigan, USA on every Amavaasya(New moon) night. Devi Varahi was installed at the Temple in February 2005 by Yanthra Prana prateeshta. Varahi was installed in Sri Maha Muthu Mariamman temple Lunas, Kedah on 21 February 2014. That is the only Varahi Amman temple in the Malaysia.

IN BUDDHISM

Vajravarahi ("vajra-hog" or Buddhist Varahi), the most common form of the Buddhist goddess Vajrayogini, originated from the Hindu Varahi. Vajravarahi is also known as Varahi in Buddhism. Vajravarahi inherits the fierce character and wrath of Varahi. Both are invoked to destroy enemies. The sow head of Varahi is also seen as the right-side head attached to the main head in one of Vajravarahi's most common forms. The hog head is described in Tibetan scriptures to represent the sublimation of ignorance ("moha"). According to Elizabeth English, Varahi enters the Buddhist pantheon through the yogatantras. In the Sarvatathagatatattvasamgaraha, Varahi is described initially as a Shaiva sarvamatr ("all-mother") located in hell, who is converted to the Buddhist mandala by Vajrapani, assuming the name Vajramukhi ("vajra-face"). Varahi also enters the Heruka-mandala as an attendant goddess. Varahi, along with Varttali (another form of Varahi), appears as the hog-faced attendant of Marichi, who also has a sow face – which may be an effect of the Hindu Varahi.

WIKIPEDIA

India - Karnataka - Belur - Chennakeshava Temple - Vishnu - 35 by Manfred Sommer

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

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Ramayana maasam in Kerala..... by Aruna Radhakrishnan

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Ramayana Masam in Kerala is observed in the Malayalam month Karkidakam (July – August). On all days in the month, the Epic Ramayana is read in traditional Hindu houses, by Hindu organizations and in temples dedicated to Lord Vishnu. The reading of the Ramayan begins on the first day of the month and is completely read by last day of the month. In 2008, the Ramayana Masam begins on July 16 and ends on August 16.

The Karkidakam month is the last month in the Malayalam calendar. The monsoon is at its peak in this month; and during olden days majority of the people in Kerala depended on agriculture. Due to heavy rain, the Karkidakam month is referred as ‘panja masam’ or the month of scarcity.

With the paddy fields flooded, there used to be no work and the economy used to come to a stand still. People used to solely depend on what grains they had stored during the previous harvest season. There used be such heavy rains that it was even hard to go outside the house or village and earn a living. To ward off nature’s fury people used to read the Ramayana. As per Malayalam Panchangam, new ventures and auspicious functions are not held during this month.

The Amavasi day in the Karkidakam month is dedicated to dead ancestors and Hindus perform special pujas at seashore and on riverbeds on this day.

Maha Mrityunjaya Homa by Preeth Nambiar

Maha Mrityunjaya homam is perhaps one of the most effective spiritual way - the spiritual process of healing - to survive and rejuvenates a man or woman who is under a life threat and fighting against death. Maha Mrityunjaya homam is said to be thousands of years old spiritual process which is done by invoking Lord Shiva in the form of MAHAKAAL OR MAHAKAL - the ultimate and primordial force of the universe who is believed to be capable of reducing (or even removing) the process of death and can rejuvenate the men or women who is fighting against death.

Tarpan by samir das

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One important ritual of Hinduism is "tarpan", that take place on the day of Mahalaya, when many throng to the banks of river Ganga, clad in dhotis to offer Tarpan in memory of their deceased forefathers. People in the pre-dawn hours pray for their demised relatives and take holy dips in the Ganges. This ritual is known as 'Tarpan'. This day bears immense significance for the Bengalis. "Tarpan" means “satisfying” or “satiating”. One acknowledges the debt one has to devas (gods), rishis (sages) and pitris (ancestral manes) and tries to satisfy them using this ritual.Just as gods are invoked in fire in a homam, pitris are invoked in water in this ritual, then held in the palm and released in a specific way conducive to freeing them.

captured during mahalaya, Jagonnath Ghat, kolkata

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Koti Japa Kala Bhairava Yagam - 58 Days 58 Homams by Sri Muralidhara Swamigal

Koti Japa Kala Bhairava Yagam - 58 Days 58 Homams ...

தன்வந்திரி பீடத்தில் அஷ்ட ஐஸ்வர்யம் தரும் 58 யாகங்களுடன் கோடி ஜப காலபைரவர் யாகம் 03.01.2019 முதல் 03.03.2019 வரை நடைபெறுகிறது.

வேலூர் மாவட்டம் வாலாஜாபேட்டை ஸ்ரீ தன்வந்திரி ஆரோக்ய பீடத்தின் ஸ்தாபகர் “யக்ஞஸ்ரீ” முரளிதர ஸ்வாமிகள் கடந்த 15 ஆண்டுகளாக உலக மக்களின் பல்வேறு தேவைகளை மனதில் கொண்டு யாகம், யாகம் என்ற வகையில் 365 நாட்கள் 365 யாகங்கள், 55 நாட்கள் 135 யாகங்கள், 24 மணி நேரம் 27 ஹோமங்கள், 74 யாக குண்டங்களில் 74 சிவாச்சாரியர்கள் அமர்ந்து 74 பைரவர் ஹோமங்கள், 108 யாக குண்டங்களில் 108 கணபதி யாகம், 468 யாக குண்டங்களில் 468 சித்தர்கள் யாகம், லக்ஷம் லட்டு கொண்டு குபேர யாகம், லக்ஷம் நெல்லிக்கனி கொண்டு கனகதாரா யாகம், லக்ஷம் தாமரை பூ கொண்டு அஷ்ட லக்ஷ்மி யாகம், லக்ஷம் கொழுக்கட்டைகள் கொண்டு வாஞ்சாகல்ப கணபதி ஹோமம், 10 லக்ஷம் ஏலக்காய் கொண்டு ஹயக்ரீவர் ஹோமம்கோடி ஜப தனலக்ஷ்மி யாகம், கோடி தாமரை விதைகள் கொண்டு குபேர ஹோமம், கோடி தன்வந்திரி ஜப ஹோமம், 1000 சண்டி யாகம், அதிருத்ர மஹா யாகம், 6000 கிலோ மிளகாய் வற்றல் யாகம், 2014 பூசணிக்காய் கொண்டு கூச்மாண்ட யாகம் போன்ற பல்வேறு பிரம்மாண்ட யாகங்கள் மட்டுமின்றி கந்தர்வ ராஜ ஹோமம், சுயம்வர கலாபார்வதி யாகம், சந்தான கோபால யாகம், சத்ரு சம்ஹார யாகம், அஷ்ட பைரவர் யாகம், போன்ற 100 க்கும் மேற்பட்ட காரியசித்தி யாகங்கள் தன்வந்திரி பீடத்தில் பக்தர்களின் வசதிக்கு தகுந்தவாறு தினம் தோறும் நடைபெற்று வருகிறது.

அந்த வகையில் வருகிற மார்ச் 13 முதல் மார்ச் 17 வரை ஸ்ரீ முரளிதர ஸ்வாமிகளின் 58 வது ஜெயந்தி விழாவை 16 தெய்வ திருமணங்களுடன், பல்வேறு வைபவங்களும், 600 க்கும் மேற்பட்ட தவில் மற்றும் நாதஸ்வர வித்வான்கள் பங்கேற்கும் நாத சங்கம நிகழ்ச்சியும், 1000 கலசங்கள் கொண்டு தன்வந்திரி மூலவருக்கு சஹஸ்ர கலசாபிஷேகமும், சிறப்பாக நடத்த ஏற்பாடு செய்யப்பட்டுள்ளது. இத்தகைய வைபவங்களில் பக்தர்கள் பங்கேற்கவும், தெய்வங்களின் அருள் அனைவருக்கும் கிடைக்கும் பொருட்டு சென்ற 03.01.2019 முதல் 03.03.2019 வரை ஸ்வாமிகளின் 58 வது ஜெயந்தியை குறிப்பிடும் வகையில் 58 நாட்கள் வகையான ஆரோக்யம், ஐஸ்வர்யத்தை அள்ளித்தரும் 58 யாகங்களும், கால பைரவருடைய பரிபூரண அருள் அனைவருக்கும் பெற்று தரும் வகையில் 58 நாட்களும் கோடி ஜப காலபைரவர் ஹோமம் நடைபெற உள்ளது.

03.01.2019 வியாழக்கிழமை மஹா கணபதி யாகம் - சகல காரிய ஸித்தி.

04.01.2019 வெள்ளிக்கிழமை பாலமுருகன் ஹோமம் – ஞானம் பெறவும் நோய்கள் நீங்கவும்.

05.01.2019 சனிக்கிழமை அமாவாசை யாகம் – சகல பாப தோஷ நிவர்த்தி.

06.01.2019 ஞாயிற்றுக்கிழமை காயத்ரி ஹோமம் – வேதத்தின் மஹிமையால் வேதனைகள் தீரும்.

07.01.2019 திங்கள்கிழமை ருத்ர ஹோமம் – இயற்கை சீராகவும், விவசாயம் பெருகவும்.

08.01.2019 செவ்வாய்கிழமை திருவோண ஹோமம் – உடல் சம்பந்தமான நோய்கள் நீங்கி மஹாலக்ஷ்மியின் அருள் பெற.

09.01.2019 புதன்கிழமை மஹாலக்ஷ்மி யாகம் - செல்வம் பெருக வழி வகுக்கும்.

10.01.2019 வியாழக்கிழமை தக்ஷிணாமூர்த்தி ஹோமம் – தடைகள் விலகும்.

11.01.2019 வெள்ளிக்கிழமை வராஹி ஹோமம் - செய்வினை தோஷங்கள் அகல.

12.01.2019 சனிக்கிழமை சத்ரு சம்ஹார ஹோமம் - எதிரிகளின் தொல்லை விலகவும், பூமி தோஷங்கள் அகலவும்.

13.01.2019 ஞாயிற்றுக்கிழமை நவ கன்னி ஹோமம் – குலதெய்வங்களின் அருள் பெற.

14.01.2019 திங்கள்கிழமை காளி யாகம் – மாந்த்ரீக தோஷம் விலகவும், அம்பாள் அருள் பெறவும்.

15.01.2019 செவ்வாய்கிழமை ஆதித்ய ஹோமம் - கண் பார்வை கோளாறு நீங்க அரசாங்க ஆட்சி பதவிகள் தரும்.

16.01.2019 புதன்கிழமை காமதேனு ஹோமம் – சகலமும் தரும்.

17.01.2019 வியாழக்கிழமை தன்வந்திரி ஹோமம் – சகல ஆரோக்யம் தரும்.

18.01.2019 வெள்ளிக்கிழமை ம்ருத்ஞ்சய ஹோமம் – அபம்ருத்தி தோஷம் விலகும். 19.01.2019 சனிக்கிழமை அஷ்டாக்ஷரி ஹோமம் – ஸ்ரீமன் நாராயணன் அருள் பெற.

20.01.2019 ஞாயிற்றுகிழமை சுயம்வர கலாபார்வதி யாகம் - விரைவில் திருமணம் நடைபெறும்.

21.01.2019 திங்கள்கிழமை வள்ளலார் ஹோமம் – வள்ளல் பெருமாணின் அருள் கடாக்ஷம் கிடைக்க.

22.01.2019 செவ்வாய்க்கிழமை காலசர்ப்ப தோஷ ஹோமம் – சர்ப தோஷங்கள் விலகும்.

23.01.2019 புதன்கிழமை ப்ரத்யங்கிரா யாகம் – சகல காரியங்களிலும் நன்மை.

24.01.2019 வியாழக்கிழமை சங்கடஹர கணபதி யாகம் - வழக்குகளில் வெற்றி.

25.01.2019 வெள்ளிக்கிழமை அன்னபூரணி ஹோமம் - அன்ன தோஷம் நீங்கும்.

26.01.2019 சனிக்கிழமை வாஸ்து ஹோமம் – வாஸ்து தோஷம் விலக.

27.01.2019 ஞாயிற்றுக்கிழமை துர்கா ஹோமம் – தீமைகள் ஒழிந்து நன்மைகள் பெற.

28.01.2019 திங்கள்கிழமை சொர்ண கால அஷ்ட பைரவர் யாகம் – சகல தடைகள் நீங்க.

29.01.2019 செவ்வாய்கிழமை காலசக்கிர ஹோமம் – நவக்கிரக, நக்ஷத்திர தோஷங்கள் விலக.

30.01.2019 புதன்கிழமை மாமேரு யாகம் – அம்பாள் அருள் பரிபூரணமாக கிடைக்க.

31.01.2019 வியாழக்கிழமை லக்ஷ்மி நரசிம்மர் ஹோமம் – ருண, ரோக, சத்ரு தோஷ நிவர்த்தி.

01.02.2019 வெள்ளிக்கிழமை ஹனுமந்த ஹோமம் – மன திடம் கிடைக்கும், பயம் அகலும்.

02.02.2019 சனிக்கிழமை சனி கிரக சாந்தி ஹோமம் – சனி கிரக தோஷம் நீங்கும்.

03.02.2019 ஞாயிற்றுகிழமை சூர்ய கிரக சாந்தி ஹோமம் – சூர்ய கிரக தோஷம் நீங்கும்.

04.02.2019 திங்கள்கிழமை சந்திர கிரக சாந்தி ஹோமம் – சந்திர கிரக தோஷம் நீங்கும்.

05.02.2019 செவ்வாய்கிழமை அங்காரக கிரக சாந்தி ஹோமம் – அங்காரக கிரக தோஷம் நீங்கும்.

06.02.2019 புதன்கிழமை புதன் கிரக சாந்தி ஹோமம் – புதன் கிரக தோஷம் நீங்கும்.

07.02.2019 வியாழக்கிழமை குரு கிரக சாந்தி ஹோமம் – குரு கிரக தோஷம் நீங்கும்.

08.02.2019 வெள்ளிக்கிழமை சுக்கிர கிரக சாந்தி ஹோமம் – சுக்கிர கிரக தோஷம் நீங்கும்.

09.02.2019 சனிக்கிழமை லக்ஷ்மி நாராயண ஹோமம் - தரித்ரம் நீங்கி மஹாவிஷ்ணு, மஹாலக்ஷ்மி அருள் கிடைக்கும்.

10.02.2019 ஞாயிற்றுகிழமை வருண ஜப ஹோமம் – மழை வேண்டியும், இயற்கை வளம் வேண்டியும்.

11.02.2019 திங்கள்கிழமை சுப்ரமண்ய ஹோமம் - எதிரிகள் வேருடன் வீழ்ச்சி அடைவார்கள்.

12.02.2019 செவ்வாய்க்கிழமை வாசவி கன்னிகா பரமேஸ்வரி ஹோமம் - பிரிந்த தம்பதிகள் ஒன்று சேர, திருமணம் கைக்கூட.

13.02.2019 புதன்கிழமை தத்தாத்ரேயர் யாகம் - குழந்தை பாக்யம், குடும்ப மகிழ்ச்சி பெற.

14.02.2019 வியாழக்கிழமை சந்தான கோபால கிருஷ்ண யாகம் - வாரிசு பாக்கியம் உண்டாகும்.

15.02.2019 வெள்ளிக்கிழமை சத்ய நாராயண ஹோமம் - சகல அனுக்ரஹம் ஏற்படும்.

16.02.2019 சனிக்கிழமை பட்டாபிஷேக ராமர் ஹோமம் – அரசாங்க பதவி பெறவும், பதவியில் முன்னேற்றம் ஏற்படவும்.

17.02.2019 ஞாயிற்றுக்கிழமை முனீஸ்வரர் ஹோமம் – குல தெய்வ அருள் கிடைக்க.

18.02.2019 திங்கள்கிழமை ராமகிருஷ்ண பரமஹம்சர் ஹோமம் – குரு அருள் பெற.

19.02.2019 செவ்வாய்கிழமை கந்தர்வ ராஜ ஹோமம் - ஆண்கள் திருமணத்தடை நீங்கி விரைவில் திருமணம் நடைபெற.

20.02.2019 புதன்கிழமை மங்கள கௌரி ஹோமம் – மாங்கல்ய பலம் பெற.

21.02.2019 வியாழக்கிழமை கார்த்தவீர்யார்ஜுனர் ஹோமம் - இழந்தவைகள் மீட்க.

22.02.2019 வெள்ளிக்கிழமை ஹயக்ரீவர் ஹோமம் – கல்வியில் முன்னேற்றம் பெற.

23.02.2019 சனிக்கிழமை சுதர்சன ஹோமம் - எதிரிகள் பயம் நீங்க, கோமாதா ஆரோக்யம் பெற.

24.02.2019 ஞாயிற்றுகிழமை சரஸ்வதி ஹோமம் – படிப்பில் கவனம், வாக்கு பலிதம் ஏற்பட.

25.02.2019 திங்கள்கிழமை குபேர லக்ஷ்மி யாகம் - கடன் நீங்க, பண வசதி பெருக.

26.02.2019 செவ்வாய்கிழமை சூலினி துர்கா ஹோமம் - சர்ப தோஷம், தசாபுக்தி தோஷம் நீங்க, மனக்கவலை அகலும்.

27.02.2019 புதன்கிழமை ஸ்ரீ ரங்கநாதர் ஹோமம் – சுக்கிர கிரக தோஷ நிவர்த்தி.

28.02.2019 வியாழக்கிழமை ஸ்ரீ அஷ்டநாக கருட ஹோமம் – விபத்துக்கள் தடுக்க, பக்ஷி தோஷம் அகல.

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03.03.2019 ஞாயிற்றுக்கிழமை கோடி ஜப சொர்ண கால மஹாபைரவர் ஹோமம் மஹா பூர்ணாஹுதி.

இந்த 58 யாகங்களுக்குரிய தெய்வங்கள் இங்கே பிரதிஷ்டை ஆகியுள்ளதால் அந்தெந்த ஹோமத்தின் புனித நீர் அதற்குறிய தெய்வங்களுக்கு சேர்ப்பித்து சிறப்பு பூஜைகள் நடைபெற உள்ளது. இதில் பங்கேற்க விரும்பவர்கள் பூசணிக்காய், சிவப்பு அரளி, உளர் திரக்ஷை பழங்கள், மூலிகைகள், அபிஷேக திரவியங்கள், நெய், மஞ்சள், குங்குமம், வாசனை திரவியங்கள், தேங்காய், மிளகு, நல்லெண்ணை, எலுமிச்சம்பழம், பழங்கள், மாதுளம் பழங்கள், புஷ்பங்கள், மலர் மாலைகள், வஸ்திரங்கள், மளிகை பொருட்கள் கொடுத்து பக்தர்கள் அனைவரும் இம்மாபெரும் யாகத்திருவிழாவில் பங்கேற்று பக்வத் கைங்கர்யத்தில் கைங்கர்யம் செய்து தன்வந்திரி பகவான் மற்றும் சகல தேவதா அருளுடன் அஷ்ட பைரவர்கள் மற்றும் சொர்ண கால பைரவர் அருள் பெற்று நீண்ட ஆயுள், நிலையான செல்வத்துடன் நலம் பெற அன்புடன் அழைக்கின்றோம். இறையருளுடன் குருவருள் பெற அன்புடன் அழைக்கின்றோம். இந்த தகவலை தன்வந்திரி குடும்பத்தினர் தெரிவித்தனர்.

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