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91-471: According to the Devi Bhagavata Purana , Brahmavaivarta Purana , and Shiva Purana , shilagrama shilas originated due to the following chain of events. A king named Vrishadhvaja had been cursed by Surya to endure poverty, due to his reluctance to worship any deity other than Shiva . To regain their lost prosperity, his grandsons Dharmadhvaja and Kushadhvaja performed austerities to appease

182-627: A Mahapurana. Hazra mentions that there is a band of scholars, both European and Indian, who hold that the Devi Bhagavata is the real Bhagavata and that the Vaishnava Bhagavata is a spurious work, which he views their opinion as untenable and elaborates on eleven reasons why in his book. Vishnulok Bihari Srivastava states that in Sanskrit literature, both Srimad Bhagavatam and Devi Bhagavatam are accepted as Mahapuranas, while

273-429: A herculean task of establishing his reach and form, then with his first step covers the earth, with second the ether, and the third entire heaven. विष्णोर्नु कं वीर्याणि प्र वोचं यः पार्थिवानि विममे रजांसि । यो अस्कभायदुत्तरं सधस्थं विचक्रमाणस्त्रेधोरुगायः ॥१॥… viṣṇōrnu kaṃ vīryāṇi pra vōcaṃ yaḥ pārthivāni vimamē rajāṃsi | yō askabhāyaduttaraṃ sadhasthaṃ vicakramāṇastrēdhōrugāyaḥ ||1|| I will now proclaim

364-519: A part which has often circulated as an independent volume, just like the Bhagavad Gita of the Mahabharata circulates independently. This text, from Book 7 of this Purana, is called Devi Gita . This text may have been composed with the original text, or it might be a later interpolation, according to C Mackenzie Brown. He suggests that this portion of the text was probably composed by

455-588: A special form of Vishnu. Each of these special forms is given a special name in texts such as the Agni Purana and the Padma Purana . These texts, however, are inconsistent. Rarely, Vishnu is depicted bearing the bow Sharanga or the sword Nandaka . He is depicted with the Kaustubha gem in a necklace and wearing Vaijayanti , a garland of forest flowers. The shrivatsa mark is depicted on his chest in

546-528: A well-dressed jewelled man. He is typically shown with four arms, but two-armed representations are also found in Hindu texts on artworks. The historic identifiers of his icon include his image holding a conch shell ( shankha named Panchajanya ) between the first two fingers of one hand (left back), a war discus ( chakra named Sudarshana ) in another (right back). The conch shell is spiral and symbolizes all of interconnected spiraling cyclic existence, while

637-454: Is Vishnu is the all. Vishnu is described to be permeating all object and life forms, states S. Giora Shoham, where he is "ever-present within all things as the intrinsic principle of all", and the eternal, transcendental self in every being. The Vedic literature, including its Brahmanas layer, while praising Vishnu do not subjugate others gods and goddesses. They present an inclusive pluralistic henotheism . According to Max Muller , "Although

728-474: Is close. For ease of reference, Swami Vijnanananda's complete 18-volume translation of the Srimad Devi Bhagavatam in wisdomlib is cited. It also provides original Sanskrit verses, transliterations , synonyms , and purports. Consisting of 20 chapters, the first book ( skandha ) like other major Puranas, states Rocher, presents the outline, the structure of contents, and describes how in

819-536: Is enlightened knowledge. The text presents the feminine to whom all masculine deities are subordinate and dependent on. Its also include Indra killing of Vritra . Consisting of 40 chapters, The seventh canto of the Srimad Devi-Bhagavatam shifts towards more philosophy, asserting its version of the essence of the Vedas. This book contains the philosophical text called Devi Gita , or the "Song of

910-463: Is equivalent and produce the sun, with the verses asserting that this sun is the source of all energy and light for all. In other hymns of the Rigveda, Vishnu is a close friend of Indra. Elsewhere in Rigveda, Atharvaveda and Upanishadic texts, Vishnu is equivalent to Prajapati, both are described as the protector and preparer of the womb, and according to Klaus Klostermaier, this may be the root behind

1001-728: Is freedom and life. The Shatapatha Brahmana elaborates this theme of Vishnu, as his herculean effort and sacrifice to create and gain powers that help others, one who realizes and defeats the evil symbolized by the Asuras after they had usurped the three worlds, and thus Vishnu is the saviour of the mortals and the immortals ( Devas ). To what is One Seven germs unripened yet are heaven's prolific seed: their functions they maintain by Vishnu's ordinance. Endued with wisdom through intelligence and thought, they compass us about present on every side. What thing I truly am I know not clearly: mysterious, fettered in my mind I wonder. When

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1092-515: Is one of the principal deities of Hinduism . He is the supreme being within Vaishnavism , one of the major traditions within contemporary Hinduism . Vishnu is known as The Preserver within the Trimurti , the triple deity of supreme divinity that includes Brahma and Shiva . In Vaishnavism, Vishnu is the supreme Lord who creates, protects, and transforms the universe . Tridevi

1183-515: Is stated to be the energy and creative power ( Shakti ) of each, with Lakshmi being the equal complementary partner of Vishnu. He is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism. According to Vaishnavism, the supreme being is with qualities ( Saguna ), and has definite form, but is limitless, transcendent and unchanging absolute Brahman , and

1274-589: Is still extant in the deva loka The Purana Srimad Bhagavata (Devi Bhagavata) is excellent and holy; eighteen thousand pure Slokas are contained in it. Bhagavan Krishna-Dwaipayana has divided this Purana into twelve auspicious Skandhas (Books) and three hundred and eighteen chapters. O Suta! Fie to the nectar even! as the drinking of nectar is quite useless in giving Mukti. But hearing the Bhagavata gives instantaneous Mukti from this Samsara or round of birth and death. There are two Bhagavatas in Hindu puranic literature,

1365-441: Is the bond to the wide-striding one: the wellspring of honey in the highest step of Viṣṇu. आहं पितॄन्सुविदत्राँ अवित्सि नपातं च विक्रमणं च विष्णोः । बर्हिषदो ये स्वधया सुतस्य भजन्त पित्वस्त इहागमिष्ठाः ॥३॥ ऋग्वेद १०-१५-३ 3. I have found here the forefathers good to find and the grandson and the wide stride of Viṣṇu. Those who, sitting on the ritual grass, share in the pressed soma and the food at (the cry of) "svadhā", they are

1456-635: Is the primary focus of the Vaishnavism-focused Puranas genre of Hindu texts . Of these, according to Ludo Rocher , the most important texts are the Bhagavata Purana , Vishnu Purana , Nāradeya Purana , Garuda Purana and Vayu Purana . The Purana texts include many versions of cosmologies, mythologies, encyclopedic entries about various aspects of life, and chapters that were medieval era regional Vishnu temples-related tourist guides called mahatmyas . One version of

1547-591: The Brahmavaivarta Purana also includes many verses which praise Vishnu and use various names (incarnations), which re-appear in the 9th book of the Devi Bhagavata Purana , with Vishnu's names substituted with Devi's names (incarnations). It also mentioned Krishna as the male form of goddess. Vishnu Vishnu ( / ˈ v ɪ ʃ n uː / ; Sanskrit : विष्णु , lit.   'All Pervasive', IAST : Viṣṇu , pronounced [ʋɪʂɳʊ] ), also known as Narayana and Hari ,

1638-553: The Devi Mahatmya ) once, thrice or five times; worshipping one or four clay Shivalinga s and chanting the mantra s of Durga and Vishnu 108 or 1008 times. The Shaligram Pooja Vidhi, a reverent process of worshipping Lord Vishnu , unfolds through a series of sacred steps designed to honor this divine manifestation. Begin the Shaligram Pooja by invoking Lord Vishnu's presence with heartfelt prayers. Gently bathe

1729-589: The Devi Mahatmya , it is one of the most important works in Shaktism, a tradition within Hinduism that reveres Devi or Shakti (Goddess) as the primordial creator of the universe, and as Brahman (ultimate truth and reality). It celebrates the divine feminine as the origin of all existence: as the creator, the preserver and the destroyer of everything, as well as the one who empowers spiritual liberation. While all major Puranas of Hinduism mention and revere

1820-658: The Garuda Purana Saroddhara ) . Perumal ( Tamil : பெருமாள் )—also known as Thirumal (Tamil: திருமால் ), or Mayon (as described in the Tamil scriptures)— was accepted as a manifestation of Vishnu during the process of the syncretism of South Indian deities into mainstream Hinduism. Mayon is indicated to be the deity associated with the mullai tiṇai (pastoral landscape) in the Tolkappiyam . Tamil Sangam literature (200 BCE to 500 CE) mentions Mayon or

1911-731: The Garuda Purana Saroddhara , a commentary or 'extracted essence' written by Navanidhirama about the Garuda Purana (i.e. not the Purana itself, with which it seems to be confused): The Fish , the Tortoise , the Boar , the Man-Lion , the Dwarf , Parasurama , Rama , Krisna , Buddha , and also Kalki : These ten names should always be meditated upon by the wise. Those who recite them near

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2002-518: The Muktika anthology of 108 Upanishads . It is unclear when these texts were composed, and estimates vary from the 1st-century BCE to 17th-century CE for the texts. These Upanishads highlight Vishnu, Narayana , Rama or one of his avatars as the supreme metaphysical reality called Brahman in Hinduism. They discuss a diverse range of topics, from ethics to the methods of worship. Vishnu

2093-563: The Nirukta defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā ('one who enters everywhere'); also adding atha yad viṣito bhavati tad viṣnurbhavati ('that which is free from fetters and bondage is Vishnu'). In the tenth part of the Padma Purana (4-15th century CE), Danta (Son of Bhīma and King of Vidarbha ) lists 108 names of Vishnu (17.98–102). These include the ten primary avatars (see Dashavarara , below ) and descriptions of

2184-466: The Puranas in the table below. However, this is a complicated process, and the lists are unlikely to be exhaustive because: The Dashavatara is a list of the so-called Vibhavas , or '10 [primary] Avatars ' of Vishnu. The Agni Purana , Varaha Purana , Padma Purana , Linga Purana , Narada Purana , Garuda Purana , and Skanda Purana all provide matching lists. The same Vibhavas are also found in

2275-600: The Sri Vaishnava denomination of Hinduism, Perumal is venerated in popular tradition as Venkateshwara at Tirupati , and Sri Ranganathaswamy at Srirangam . Vishnu is a Rigvedic deity , but not a prominent one when compared to Indra , Agni and others. Just 5 out of 1028 hymns of the Rigveda are dedicated to Vishnu, although he is mentioned in other hymns. Vishnu is mentioned in the Brahmana layer of text in

2366-698: The Trivikrama , which is one of the lasting mythologies in Hinduism since the Vedic times. It is an inspiration for ancient artwork in numerous Hindu temples such as at the Ellora Caves , which depict the Trivikrama legend through the Vamana avatar of Vishnu. Trivikrama refers to the celebrated three steps or "three strides" of Vishnu. Starting as a small insignificant looking being, Vishnu undertakes

2457-665: The Vayu Purana , Matsya Purana and Aditya Upa Purana accept Devi Bhagavatam as a Mahapurana. Vanamali, in her book "Shakti", states that Devi Bhagavatam is classified as a Mahapurana. Puri states that in the Devi Bhagavata Purana it is entitled as the Bhagavata Mahapurana and the Vaishnava Bhagavata as an upapurana. Sanyal states that in the Saura Purana and the revakhanda of Skanda Purana ,

2548-508: The chakra inside it has not been broken or cracked. Apart from the traditional upachara s (articles of worship) whose number varies from five, 10, 16 to 18, worship of a shaligrama shila requires only tulasi leaves and water poured from a Dakshinavarti Shankh (special conchshell) for ablution compared to an murti which requires upachara s of monetary value like robes and jewellery. Hence worship of shaligrama shila can be afforded by people even in times of hardship and distress as

2639-506: The danava (demon) named Shankhachuda . In his previous birth, Shankhachuda was Shridhama , a supreme devotee of Krishna , an incarnation of Vishnu . In Goloka , he got the instructions from Krishna himself, to be born as a danava. As a result, Shankhachuda was virtuous and pious by nature, and was devoted to Vishnu. He married Tulasi on the command of Brahma , as per the rules of the Gandharva marriage . After Shankhachuda's marriage,

2730-559: The vajra , carved out various markings on his body. The stones carved by vajrakita which fall down from the surface of that mountain into the Gandaki river, came to be known as the shaligrama shilas . Historically, the use of shaligrama shilas in worship can be traced to the time of Adi Shankara through the latter's works. Specifically, his commentary to the verse 1.6.1 in Taittiriya Upanishad , and his commentary to

2821-707: The "dark one" and as the Supreme deity who creates, sustains, and destroys the universe and was worshipped in the plains and mountains of Tamilakam . The verses of Paripadal describe the glory of Perumal in the most poetic of terms. Many Poems of the Paripadal consider Perumal as the Supreme god of Tamils . He is a popular Hindu deity among Tamilians in Tamil Nadu , as well among the Tamil diaspora . Revered by

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2912-519: The 13th century; it may be later, but was set down before the 16th century. The ninth canto contains many verses that reference Mlecchas (barbarians) and Yavanas (foreigners). These words may just refer to hill tribes, but the details contained in the description of Mlecchas within these verses, according to some scholars like Hazra, suggest that the writer of these parts knew about Islam and its spread in India, leading scholars to date these parts of

3003-567: The 1st canto, Devi reveals her true identity to Vishnu who is lying on a banyan leaf. All this that is seen is I Myself; there is existent nothing other that is eternal Consisting of 12 chapters, this canto is short and historical. It weaves in the characters well known in the Hindu epic Mahabharata , states Rocher, and introduces in the key characters that appear in remaining books of the Devi-Bhagavata Purana . It also includes: Consisting of 30 chapters, this canto mentions

3094-399: The 9th and the 14th century. Rajendra Hazra suggests 11th or 12th century, while Lalye states that the text began taking form in the late centuries of the 1st millennium, was expanded over time, and its first complete version existed in the 11th century. Tracy Pintchman dates the text to between 1000 and 1200 CE. The last ten chapters (31 to 40) of the seventh canto consist of 507 verses,

3185-561: The Bhagavata Purana is mentioned as being divided into two parts. He further points out that the Vaishnava Bhagavata Purana is not so divided and that the Devi Bhagavata Purana is divided into two parts of six chapters each, so it may be the Devi Bhagavata Purana. Wilson states that It is acceptable to include the Bhagavata among the eighteen Puranas, but it is said that it can only be the Devi Bhagavata as

3276-855: The Goddess". The Goddess explains she is the Brahman that created the world, asserting the Advaita premise that spiritual liberation occurs when one fully comprehends the identity of one's soul and the Brahman. This knowledge, asserts the Goddess, comes from detaching self from the world and meditating on one's own soul. Chapter 28 of the seventh book contain the story of Durgamasur and his annihilation by goddess Sivaa (Parvati) in her form of Shakambhari . This canto, states Rocher, also includes sections on festivals related to Devi, pilgrimage information and ways to remember her. Her relationship with Shiva and

3367-442: The Goddess, this text centers around her as the primary divinity. The underlying philosophy of the text is Advaita Vedanta-style monism combined with the devotional worship of Shakti. It is believed that the text was spoken by Vyasa to King Janamejaya , the son of Parikshit . Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The title of

3458-473: The Shaligram in water or milk, symbolizing purification, then dry it and adorn with a clean cloth and sandalwood paste. Offer flowers, fruits, incense, and light a lamp, signifying the elements and devotion. Chant Vishnu-related mantras or prayers, focusing on the deity's virtues. Conclude with an Aarti, using the lit lamp to circle the Shaligram, expressing reverence. Share the offerings as Prasad, distributing

3549-638: The Vedas, thereafter his profile rises and over the history of Indian scriptures, states Jan Gonda , Vishnu becomes a divinity of the highest rank, one equivalent to the Supreme Being. Though a minor mention and with overlapping attributes in the Vedas, he has important characteristics in various hymns of the Rig Veda, such as 1.154.5, 1.56.3 and 10.15.3. In these hymns, the Vedic scriptures assert that Vishnu resides in that highest home where departed Atman (Self) reside, an assertion that may have been

3640-427: The Vedic texts, the deity or god referred to as Vishnu is Surya or Savitr (Sun god), who also bears the name Suryanarayana . Again, this link to Surya is a characteristic Vishnu shares with fellow Vedic deities named Mitra and Agni, wherein in different hymns, they too "bring men together" and cause all living beings to rise up and impel them to go about their daily activities. In hymn 7.99 of Rigveda, Indra-Vishnu

3731-580: The Vishnu Bhagavata and Devi Bhagavata. There are some doubts between genuine of these two puranas, as an example in Uma Samhita of Shiva Purana Mentioned Srimad Devi Bhagavatam as fifth Mahapurana called Srimad Bhagavatam. Devi Bhagavata as it is called in itself, Bhagavata or Srimad Bhagavata confirms to the definitions of Bhagavata contained in other Puranas including Matsya Purana. From J. L. Shastri's translation: Where

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3822-592: The avatar (or incarnation) within Hinduism is most often associated with Vishnu, the preserver or sustainer aspect of God within the Hindu Trimurti . The avatars of Vishnu descend to empower the good and to destroy evil, thereby restoring Dharma and relieving the burden of the Earth. An oft-quoted passage from the Bhagavad Gita describes the typical role of an avatar of Vishnu: Whenever righteousness wanes and unrighteousness increases I send myself forth. For

3913-413: The birth of Skanda is also briefly mentioned in the 7th book. The last ten chapters (31 to 40) of the canto 7 is the famous and philosophical Devi Gita , which often circulates in the Hindu tradition as a separate text. Consisting of 24 chapters, The eighth book of the Devi-Bhagavata Purana incorporates one of the five requirements of Puranic-genre of Hindu texts, that is a theory of the geography of

4004-627: The blessings received. The Pranatoshani Tantra states that: The material is also mentioned in the Skanda Purana and Padma Purana . Devi-Bhagavata Purana The Devi Bhagavata Purana ( Sanskrit : देवी भागवतपुराणम् , devī bhāgavatapurāṇam ), also known as the Devi Purana or simply Devi Bhagavatam , is one of the eighteen Mahapuranas as per Shiva Purana of Hinduism . Composed in Sanskrit by Veda Vyasa ,

4095-453: The body of Tulasi, and assumed a new form (which became known by the name of Tulasi). The discarded body of Tulasi was transformed into the Gandaki river , and from her hairs emerged the tulasi shrub. Vishnu, on being cursed by Tulasi, assumed the form of a large rocky mountain known as shaligrama , on the banks of the Gandaki river where vajrakita , a type of worm having teeth as strong as

4186-399: The canto mentions the glory of Devi (Devi Mahatmya), fight between Durga and Mahishasura , killing of Sumbha and Nisumbha and other demons. Consisting of 31 chapters, The sixth book continue these legends, states Rocher, with half of the chapters focussed on the greatness of Goddess, how male gods are befuddled by problems, how they run to her for help, and how she solves them because she

4277-495: The circumstances apply more precisely than the Vaishnava Bhagavata. As a Sattvic Shakta Purana the Srimad Devi Bhagavatam has five characteristics. From Swami Vijnanananda translation: Thus, the Mahatma Veda Vyasa has divided this Bhagavata Purana into so many Skandhas and into so many chapters; and that the number of verses is eighteen thousand is already stated. That is denominated as Purana which contains

4368-681: The cosmology, for example, states that Vishnu's eye is at the Southern Celestial Pole from where he watches the cosmos. In another version found in section 4.80 of the Vayu Purana, he is the Hiranyagarbha , or the golden egg from which were simultaneously born all feminine and masculine beings of the universe. The Vishnu Purana presents Vishnu as the central element of its cosmology, unlike some other Puranas where Shiva or Brahma or goddess Shakti are. The reverence and

4459-423: The danavas, under his leadership, waged a battle against their natural enemies, the devas , in which they won due to merit of Shankhachuda's virtue. The devas were subsequently driven out of Svarga by the victorious danavas. Demoralised and defeated, the devas approached Vishnu, who told them that Shankhachuda was destined to be killed by Shiva. On being requested by the devas, Shiva, along with his attendants and

4550-608: The decided conclusion of the Vedas. About what She gave instructions to Vishnu, sleeping on a leaf of a Banyan tree, that same thing, the seed of the Srimad Bhagavata, Brahma Himself expanded into one hundred Koti slokas. Then, Veda Vyasa, in order to teach his own son Shuka Deva, condensed them into eighteen thousand slokas, in Twelve Books and named it Srimad Devi Bhagavatam, the present volume. That voluminous book comprising one hundred koti slokas compiled by Brahma

4641-449: The devas, waged a battle against the danavas, led by Shankhachuda. However, neither side was able to outpower the other. An unembodied voice told Shiva that by the boon of Brahma, Shankhachuda was invincible in combat as long as he wore his armour, and his wife's chastity was not violated. Hence, Vishnu, assuming the form of an old Brahmin , asked Shankhachuda for his armour while begging alms. Shankhachuda donated his armour to him. When he

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4732-485: The discus symbolizes him as that which restores dharma with war if necessary when cosmic equilibrium is overwhelmed by evil. One of his arms sometimes carries a club or mace ( gada named Kaumodaki ) which symbolizes authority and power of knowledge. In the fourth arm, he holds a lotus flower ( padma ) which symbolizes purity and transcendence. The items he holds in various hands vary, giving rise to twenty four combinations of iconography, each combination representing

4823-618: The diseased are called relatives. Apparent disagreements concerning the placement of either the Buddha or Balarama in the Dashavarara seems to occur from the Dashavarara list in the Shiva Purana (the only other list with ten avatars including Balarama in the Garuda Purana substitutes Vamana, not Buddha). Regardless, both versions of the Dashavarara have a scriptural basis in the canon of authentic Vedic literature (but not from

4914-613: The earliest mention of Saligrama as this temple was constructed prior to the birth of Adi Shankara. Vishnu in the Padmanabhaswamy Temple of Thiruvananthapuram and Badrinath Temple of Garhwal region , and that of Krishna in Krishna Matha of Udupi and Radha Raman Temple of Vrindavana are also believed to be made from shaligrama shilas. Shaligrama shilas are used as non-anthropomorphic representations of Vishnu alongside Dvaravati shila s, similar to

5005-465: The earth, planets and stars, the motion of sun and moon, as well as explanation of time and the Hindu calendar. Its include: The largest canto is the 9th skandha Consisting of 50 chapters, which is very similar in structure and content of the Prakriti-kanda of the Brahmavaivarta Purana . Both are goddess-focused and discuss her theology, but have one difference. The Prakriti-kanda of

5096-463: The essence in every being and everything in the empirically perceived universe. In this Brahmana, states Klaus Klostermaier, Purusha Narayana (Vishnu) asserts, "all the worlds have I placed within mine own self, and my own self has I placed within all the worlds." The text equates Vishnu to all knowledge there is (Vedas), calling the essence of everything as imperishable, all Vedas and principles of universe as imperishable, and that this imperishable which

5187-528: The eternal end of everything, the nirguna (without form) and the saguna (with form), the supreme unchanging reality (Purusha), the phenomenal changing reality (Prakriti), as well as the soul within each living being. From Swami Vijnanananda translation: Suta said: “O Rsis! In days of yore, from the Lotus Face of the Devi Bhagavati came out Srimad Bhagavatam in the form of half a Sloka, as

5278-649: The fifth among all the Puranas, and the Vishnu Bhagavata Purana is believed to have been composed by Vopadeva around A.D. 1300. He points out that Sridhara remarks on this claim in his (Vishnu) Bhagavata Purana commentary, a claim apparently common during his day, thus making it clear that Devi Bhagavata is posterior to the Bhagavata Purana and prior to Sridhara, who lived about A.D. 1400. Winternitz mentions that there are three polemic treatises discussing whether Devi Bhagavata should instead be considered

5369-417: The first-born of holy Law approached me, then of this speech, I first obtain a portion. (...) They call him Indra, Mitra, Varuna, Agni, and he is heavenly-winged Garutman. To what is One, sages give many a title. — Rigveda 1.164.36–37, 46 The Shatapatha Brahmana contains ideas which Vaishnavism tradition of Hinduism has long mapped to a pantheistic vision of Vishnu as supreme, he as

5460-442: The following five characteristics: (1) Sarga (creation of the universe), (2) Pratisarga (secondary creation), (3) Vamsa (dynasties), (4) Manvantaras, (5) Vamsa nuchararita (the description of Manus and other kings). Srimad Devi Bhagavatam consists of 12 cantos with 318 chapters. Although the number of original Sanskrit shlokas ('verses') is stated to be 18,000 by the Devi Bhagavata itself. The actual text, in different versions,

5551-475: The form of a curl of hair. He generally wears yellow garments. He wears a crown called the Kiritamukuta . Vishnu iconography shows him either in standing pose, seated in a yoga pose, or reclining. A traditional depiction of Vishnu is as Narayana , showing him reclining on the coils of the serpent Shesha floating over the divine ocean Kshira Sagara , accompanied by his consort Lakshmi , as he "dreams

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5642-439: The form of an Avatar (incarnation) to restore the cosmic order and protect dharma . The Dashavatara are the ten primary avatars of Vishnu. Out of these ten, Rama and Krishna are the most important. Vishnu (also spelled Viṣṇu, Sanskrit : विष्णु ) means 'all pervasive' and, according to Medhātith ( c.  1000 CE), 'one who is everything and inside everything'. Vedanga scholar Yaska (4th century BCE) in

5733-468: The forms of a swan [Hamsa], a tortoise [ Kurma ], a fish [ Matsya ], O foremost of regenerate ones, I shall then display myself as a boar [ Varaha ], then as a Man-lion ( Nrisingha ), then as a dwarf [ Vamana ], then as Rama of Bhrigu's race, then as Rama , the son of Dasaratha, then as Krishna the scion of the Sattwata race, and lastly as Kalki . Specified avatars of Vishnu are listed against some of

5824-600: The glory of Devi Bhuvaneshvari and her worship, at the beginning of the universe Brahma , Vishnu and Shiva see the Goddess reside in Manidvipa and praise her. It also weaves in legends from the Ramayana . Consisting of 25 chapters, this fourth canto presents more legends, including interactions between avatars of Hari , Krishna and Shiva and Kashyapa 's birth as Vasudeva . It also introduces tantric themes and presents yoga meditation. Consisting of 35 chapters,

5915-483: The goddess Lakshmi , the goddess of prosperity. Pleased with the austerities, she granted them prosperity and blessed them by being born as their daughters. Accordingly, Lakshmi incarnated as Vedavati , the daughter of Kusadhvaja and Tulasi, the daughter of Dharmadhvaja. Tulasi went to Badarikashrama to perform austerities in order to gain Vishnu as her husband, but was informed by Brahma that she would not get Vishnu as her husband in that life, and would have to marry

6006-549: The gods are sometimes distinctly invoked as the great and the small, the young and the old (Rig Veda 1:27:13), this is only an attempt to find the most comprehensive expression for the divine powers and nowhere is any of the gods represented as the subordinate to others. It would be easy to find, in the numerous hymns of the Veda, passages in which almost every single god is represented as supreme and absolute." The Vaishnava Upanishads are minor Upanishads of Hinduism , related to Vishnu theology. There are 14 Vaishnava Upanishads in

6097-442: The heroic deeds of Visnu, who has measured out the terrestrial regions, who established the upper abode having, wide-paced, strode out triply… The Vishnu Sukta 1.154 of Rigveda says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to the mortals and the third is the realm of the immortals. The Trivikrama describing hymns integrate salvific themes, stating Vishnu to symbolize that which

6188-412: The latter encompassing the Bhagavad Gita ), and Rama (most notably in the Ramayana ). Krishna in particular is venerated in Vaishnavism as the ultimate, primeval, transcendental source of all existence, including all the other demigods and gods, such as Vishnu. In the Mahabharata , Vishnu (as Narayana ) states to Narada that He will appear in the following ten incarnations: Appearing in

6279-436: The most welcome arrivals here. In the Vedic hymns, Vishnu is invoked alongside other deities, especially Indra, whom he helps kill the symbol of evil named Vritra . His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 refer to Vishnu. In section 7.99 of the Rigveda, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra. In

6370-531: The mythical Naimisha forest, the Devi-Bhagavata Purana was first recited among the sages. It also asserts that all of Reality was initially nirguna (without form, shape or attributes; in other words, there was nothingness except Truth). However, asserts the text, this nirguna Reality was a Bhagavati (woman), and she manifested herself as three Shaktis - Sattviki (truth, creative action), Rajasi (passion, aimless action) and Tamasi (delusion, destructive action). It also includes: In chapter fifteen chapter of

6461-416: The ninth book to the 12th to 15th centuries, compared to the older core of the ninth book. The Devi Bhagavata Purana is not the earliest Indian text that celebrates the divine feminine. The 6th century CE Devi Mahatmya , embedded in the Markandeya Purana , asserts the divine superiority of the Goddess. Archaeological evidence in Mathura and Bengal suggests that the concept of the divine feminine

6552-555: The notable incarnations of Devi mentioned in the Purana. This table shows the devotees of the Goddess according to the Purana. Many demons (villains) are mentioned throughout the Srimad Devi Bhagavatam The theosophy in the text, state Foulston and Abbott, is an encyclopedic mix of ancient history, metaphysics and bhakti . This history, states C Mackenzie Brown, is of the same type found in other Puranas, about

6643-428: The only mode of worship. Hindus hailing from South India bedeck idols of Vishnu with a garland made of 108 shaligrama shilas. Bengali Hindus observe a ceremony called Svastyayana in which 108 or 1008 tulasi leaves anointed with sandalwood paste are offered on a shaligrama shila with the aim of healing diseases or being delivered from troubles. This can be accompanied by Chandipatha (ritualistic recitation of

6734-469: The perpetual cycle of conflict between the good and the evil, the gods and the demons. These legends build upon and extend the ancient Hindu history, such as those found in the Mahabharata . However, this Purana's legends refocus the legends around the divine feminine, integrate a devotional theme to goddesses, and the Devi is asserted in this text to be the eternal truth, the eternal source of all of universe,

6825-605: The post-Vedic fusion of all the attributes of the Vedic Prajapati unto the avatars of Vishnu. In the Yajurveda , Taittiriya Aranyaka (10.13.1), " Narayana sukta ", Narayana is mentioned as the supreme being. The first verse of "Narayana Suktam" mentions the words paramam padam , which literally mean 'highest post' and may be understood as the 'supreme abode for all Selfs'. This is also known as Param Dhama , Paramapadam , or Vaikuntha . Rigveda 1.22.20 also mentions

6916-424: The primal Atman (Self) of the universe. There are many both benevolent and fearsome depictions of Vishnu. In benevolent aspects, he is depicted as an omniscient being sleeping on the coils of the serpent Shesha (who represents time) floating in the primeval ocean of milk called Kshira Sagara with his consort, Lakshmi. Whenever the world is threatened with evil, chaos, and destructive forces, Vishnu descends in

7007-564: The protection of the good and for the destruction of evil, and for the establishment of righteousness, I come into being age after age. Vedic literature, in particular the Puranas (ancient; similar to encyclopedias ) and Itihasa (chronicle, history, legend), narrate numerous avatars of Vishnu. The most well-known of these avatars are Krishna (most notably in the Vishnu Purana , Bhagavata Purana , and Mahabharata ;

7098-581: The qualities, attributes, or aspects of God. The Garuda Purana (chapter XV) and the " Anushasana Parva " of the Mahabharata both list over 1000 names for Vishnu, each name describing a quality, attribute, or aspect of God. Known as the Vishnu Sahasranama , Vishnu here is defined as 'the omnipresent'. Other notable names in this list include : Vishnu iconography shows him with dark blue, blue-grey or black coloured skin, and as

7189-402: The reason for his increasing emphasis and popularity in Hindu soteriology . He is also described in the Vedic literature as the one who supports heaven and earth. तदस्य प्रियमभि पाथो अश्यां नरो यत्र देवयवो मदन्ति । उरुक्रमस्य स हि बन्धुरित्था विष्णोः पदे परमे मध्व उत्सः ॥५॥ ऋग्वेद १-१५४-५ 5. Might I reach that dear cattle-pen of his, where men seeking the gods find elation, for exactly that

7280-532: The same paramam padam . In the Atharvaveda , the mythology of a boar who raises goddess earth from the depths of cosmic ocean appears, but without the word Vishnu or his alternate avatar names. In post-Vedic mythology, this legend becomes one of the basis of many cosmogonic myth called the Varaha legend, with Varaha as an avatar of Vishnu. Several hymns of the Rigveda repeat the mighty deed of Vishnu called

7371-670: The stories of the goddess Durga are mentioned, it is said to be Bhagavata Purana as well as Devi Purana. As mentioned in the Matsya Purana , the Bhagavata Purana is contain 18,000 slokas and begins with the Gayatri and glorifies the Sarasvata Kalpa. Vyasa mentions in Devi Bhagavatam that it was composed in Sarasvata Kalpa. Farquhar mentions that devotees of Devi accept this Purana as the original Bhagavata Purana,

7462-510: The text is considered a major purana for Devi worshippers ( Shaktas ). It promotes bhakti (devotion) towards Mahadevi , integrating themes from the Shaktadvaitavada tradition (a syncretism of Samkhya and Advaita Vedanta ). While this is generally regarded as a Shakta Purana, some scholars such as Dowson have also interpreted this Purana as a Shaiva Purana. The Purana consists of twelve cantos with 318 chapters. Along with

7553-495: The text, ' Srimad Devi Bhagavata or ' Devi Purana' ', is composed of two words, which together mean "devotees of the blessed Devi". Johnson states the meaning as the "ancient annals of the luminous goddess". The Srimad Devi Bhagavata Mahapurana has been variously dated. A few scholars suggest an early date, such as Ramachandran, who suggested that the text was composed before the 6th-century CE. However, this early date has not found wide support, and most scholars date it between

7644-536: The universe into reality." His abode is described as Vaikuntha and his mount ( vahana ) is the bird king Garuda . Vishnu was associated with the sun because he used to be "a minor solar deity but rose in importance in the following centuries." Particularly in Vaishnavism , the Trimurti (also known as the Hindu Triad or Great Trinity ) represents the three fundamental forces ( guṇas ) through which

7735-481: The universe is created, maintained, and destroyed in cyclic succession . Each of these forces is represented by a Hindu deity: The trimurti themselves are beyond three gunas and are not affected by it. In Hindu tradition, the trio is often referred to as Brahma-Vishnu-Mahesh . All have the same meaning of three in one; different forms or manifestations of One person the Supreme Being . The concept of

7826-580: The use of yantra and kalasha in the veneration of Devi and linga and Baneshvara shila s in the veneration of Shiva . The Pranatoshani Tantra states that worship of all deities can be conducted on a shaligrama shila . The Puranas unequivocally state that worship of Vishnu done through a shaligrama shila yields greater merit than that done through a murti ( idol ). Unlike murtis, shaligrama shilas can be worshipped in individual residencies alongside temples , can be carried away from one place to another easily and can be worshipped as long as

7917-557: The verse 1.3.14 of the Brahma Sutras , suggest that the use of shaligrama shila in the worship of Vishnu has been a well-known Hindu practice. A good number of false shaligrama shilas, too, remain in circulation. The statue of Narasimha in Guru Narasimha Temple, Saligrama is said to be made completely of saligrama, and is said to be swayambhu (not carved by anyone, but occurred naturally). This seems to be

8008-478: The worship of Vishnu is described in 22 chapters of the first part of Vishnu Purana, along with the profuse use of the synonymous names of Vishnu such as Hari, Janardana, Madhava, Achyuta, Hrishikesha and others. The Vishnu Purana also discusses the Hindu concept of supreme reality called Brahman in the context of the Upanishads ; a discussion that the theistic Vedanta scholar Ramanuja interprets to be about

8099-465: Was Vishnu who had deceived her, she cursed him to become a stone, as she believed that he had been emotionless like a stone in accomplishing the death of his devotee, Shankhachuda, and stealing her chastity, when she was also his devotee. Vishnu consoled Tulasi by stating that it was the result of her austerities performed in the past in order to gain him as her husband, and that she would again become his wife upon casting off her body. Thus, Lakshmi cast off

8190-418: Was busy fighting with Shiva, Vishnu, wearing Shankhachuda's armour, assumed the form of Shankhachuda, and cohabited with Tulasi. Thus, Tulasi's chastity was broken, and Shankhachuda was killed by Shiva's trishula , thereby relieving Shridama from the curse. At the moment of Shankhachuda's death, Tulasi became suspicious that the man who was with her at that time was not Shankhachuda. When she discovered that it

8281-547: Was in existence by about the 2nd century CE. Both the Devi Mahatmya and Devi Bhagavata Purana have been very influential texts within the Shakta tradition, asserting the supremacy of the female and have made the Goddess a figure of devotional ( bhakti ) appeal. This text, along with all the Puranas, Vedas and the Mahabharata has traditionally been attributed by Hindus to the sage Veda Vyasa . This table shows

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