Visnu, also known as Mahavisnu, is the second
deity of the Hindu Trinity. He represents Sattvaguna and is the
centripetal force as it were, responsible for sustenance,
protection and maintenance of the created universe,
Etymologically speaking, the word 'Visnu' means 'one who
pervades, one who has entered into everything.' So he is the
transcendent as well the immanent reality of the universe. He is
the inner cause and power by which things exist.
Another name of Visnu which is extremely common and popular is
Narayana. The word means:
(a) One who has made the causal waters his abode;
(b) One who is the abode of all human beings.
(c) One who has made the hearts of human beings his abode;
(d) One who is the final goal of all human beings.
The first interpretation has given rise to a description of
Narayana which is common and popular, as follows:
After the destruction of the universe of the previous cycle and
before the creation of the next, Narayana, the Supreme God,
falls asleep on his bed of the great serpent Sesa (also called
Ananta), which is floating on the waters of the ocean
Ksirasamudra ('ocean of milk ). One of his legs is resting on
the lap of his consort LaksmI, who is gently pressing it. When
he is dreaming as it were, of the next creation, a lotus springs
forth from his navel along with god Brahma seated on it. After
waking tip, he instructs Brahma to proceed with the act of
creation.
This is a highly allegorical picture. The ocean represents
causal waters from which all life springs a concept not
uncommonly found in other religions also. Or, since it is
Ksirasamudra, the ocean of milk, it stands for the purest form
of Prakrti or nature in its undifferentiated state, whiteness'
indicating this purity.
Out of the several equivalents of the word Apas (water), is the
word Amrta (nectar, signifying bliss also). Hence we can say
that the Lord Narayana is floating on the ocean of bliss, which
is as it should be.
The serpent Sesa or Ananta is said to have a thousand heads and
is supporting the worlds on its hoods. Ananta, which literally
means the 'endless' or 'infinite' actually stands for cosmic
time which is infinite or endless. Created worlds come into
being in time and are sustained in time. This is the meaning of
the thousand hoods supporting the worlds. The thousand hoods,
simply indicate the innumerable divisions of time.
The concept of the thousand hoods supporting the worlds can also
lead to the interpretation that the serpent represents the
cosmic space, in which everything exists.
The word Sesa is also significant. It actually means 'the
remainder', 'what is left over at the end'. Since creation
cannot proceed out of nothing, it is to be assumed that
'something' is 'left over' (sesa) from the previous creation,
which forms the seed as it were, for the next. So, Sesa
represents the totality of the Jivas or individual souls in
their subtle form, left over from the previous cycle and needing
more opportunities for regeneration.
Serpent can also represent Kama or desire which is always left
over (sesa), even after acquisition and enjoyment of the desired
object. This goes on until Moksa or final liberation. Hence, in
a cosmic sense, it can stand for the desire of the Lord to
proceed with the next cycle of creation after rest!
Visnu is always described as Nilameghasyama, of a dark blue hue
like that of the rain-bearing cloud. Since the infinite empty
space appears as deep blue in colour, it is but proper that
Visnu the all-pervading cosmic power, be depicted as blue in
colour.
The commonest form of the Visnu icon has one face, four arms
holding Sahkha (conch), Cakra (discus), Gada (mace), Padma
(lotus) and wears a necklace with the famous gem Kaustubha
dangling on the lock of hair Srivatsa, on the left chest. He is
also wearing a garland (of gems, or fragrant flowers) Vaijayanti
by name.
The four arms represents the four quaters, hence, absolute power
of the Lord in all directions. The Sahkha represents the five
elements like the earth, water etc., Cakra stands for the cosmic
mind, Gada indicates the cosmic intellect and the Padma points
to the evolving world. Just as the lotus is born out of water
and unfolds gradually in all its glory, this world also is born
out of the causal waters and evolves gradually in all its
splendour. Hence the lotus stands for the evolved world. This
world can be created only by a combination of the five elements,
the mind and the intellect. Hence the total meaning of this
symbology would be that the Lord Visnu is the creator and master
of this world.
The curl of hair, Srivatsa, represents all objects of enjoyment,
the products of nature. The gem Kaustubha, resting on it, stands
for the enjoyer. So, this world of duality consisting of the
enjoyer and the enjoyed, is like an ornament for the Lord. The
garland Vaijayanti is symbolical of the subtle elements (bhnta-tanmatras).
Sometimes two more weapons, Nandaka the sword (representing
wisdom) and Sarilga the bow (representing the cosmic senses) are
added to the arsenal of Lord Visnu.
|
