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An old post about Siva and Visnu

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An old post about Siva and Visnu Empty An old post about Siva and Visnu

Post by Seva Lamberdar Mon Jan 14, 2013 10:18 am

Saivite and Vaisnava interpretations of Brahman



This article shows that the Brahmanical attributes of creation, annihilation and omnipotence etc. also exist in Siva and Visnu, and Siva and Visnu essentially correspond to the Saguna Brahman. In addition, even if only a few of the significant attributes might be mentioned explicitly for the deity (Agni, Siva, Visnu et al.), the deity is still considered to possess all the attributes of Brahman and worthy of worship and veneration as Saguna (Brahman).



In the Vedas there are numerous hymns and names (e.g. Agni, Savitar and Indra et al.) dedicated to Brahman (one God) in relation to his (infinite) attributes (Ref. 1). Agni for example is the name of Brahman in the terrestrial region, Indra in the midair and Savitar in the heavens. In general, the Vedic deity (Agni et al.) refers to Brahman and signifies a certain specific Brahmanical (Divine) attribute or a group of attributes. Sometimes a well-known Vedic deity might also appear to lose or gain prominence over time and might even come across eventually as possessing different kinds of attributes which were not there before under that name of the deity. But all these incidents, indicating variations in names and attributes of the deity, usually reflect that people have chosen to worship and pray to one God (Brahman) differently, under different situations and times and even while emphasizing different attributes or qualities of Brahman. The following is a brief description on the nature of Siva and Visnu in relation to the original Vedic deities (Agni, Savitar and Indra).



(a) Siva:



Agni is held in high esteem on earth and usually is symbolized by fire. The very first hymn in the Vedas (Rig Veda: Book 1 – Hymn 1) is dedicated to Agni who is seen as the creator of life and its terminator too. Siva (Shiva), meaning the auspicious, similarly represents the creative-destructive aspect of Brahman and is generally worshipped as the Siv-linga. Siv-linga (or Shiv-linga, meaning an auspicious symbol), is modeled after the flame or fire (Agni). In other words, Brahman, as the creator of life and also the ultimate annihilator, is depicted as the Vedic Agni as well as the deity Siva. In addition, Agni and Siva appear to be one and the same. The horizontal markings (lines) of ash on the foreheads of Siva devotees (e.g. Saivites) further indicate that there is a close relation between Siva and Agni (the fire deity in the Vedas). Let’s first look at the possible origins of the dark-colored ash markings / lines (usually horizontal) on the faces (foreheads specifically) of Siva devotees.



The presence of ash or the dark colored fire residue in Agni worship and Vedic yajnas (using fire from wood) was a natural thing. In addition, a number of Vedic hymns (in the Rig Veda for example) advised the worshippers to take active part in the yajnas rather than sit idly on the side. Igniting the flame or fire for yajna was a major activity for the devotees in open-air yajnas long ago. It was a tough and time consuming task considering the fire during those days used to be ignited by rubbing the special sticks of stones or wood etc. repeatedly against each other. It must have also smeared with ash the hands and fingers of the devotees trying initially to ignite the fire and later keep it going during the yajna. They probably were sweating a lot too (especially on their faces / foreheads) during the initial hard work for trying to ignite the flame and then keep the yajna fire going. There must also be the heat from the yajna adding to their sweat. Needless to say, a real worshipper, as required by the Veda to take an active part in the yajna, would naturally have some ash stuck to his hands and fingers (while igniting the initial flame and keeping the fire going later in the yajna) and sweat on his body, face and forehead (due to hard work for lighting the fire and also because of heat from fire in the yajna).



It seems obvious that a devotee or worshipper, sweating while taking part in the yajna, might try to wipe the sweat from his body and face (usually the forehead) using his ash-covered hands and fingers. He probably would do it by scrubbing the sweat off his body with his ash smeared hands thus leaving marks of ash on his body. Similarly he might try to wipe the sweat from his forehead using his fingers by moving them horizontally. Since the fingers of a worshipper might have ash stuck to them, the action of wiping the sweat from his face using his fingers during worship would leave horizontal ash markings / lines on his forehead. This appears to be an accidental association in the beginning between a worshipper engaged in Agni worship (or yajna) and the ash markings on his body (including the horizontal ash markings or lines on his forehead. But later on, with the passage of time, the use (smearing) of ash on the bodies of worshippers of Agni (Siva), including the dark ash-colored horizontal lines on the foreheads of worshippers, seemed to have acquired a customary and ritualistic significance. This custom appears in line with the original Vedic injunction, requiring a worshipper to taken active part in the yajna (dedicated usually to Agni), which had initially, quite accidentally perhaps, established an association between the worshipper and the ash markings on the body (including the horizontal ash lines on the forehead). Needless to say, the custom is still practiced by some Siva devotees.



(b) Visnu:



Visnu, in the mode of Omnipotence, is the sustainer and maintainer of life on earth and appears to possess the attributes and powers of Savitar (the source of sunlight) and Indra (the source of rain and much needed water). His enormous potency, expressed generally as chatur-bhuja (omnipotent and possessor of skilful arms), helps maintain order in the World. He usually is depicted as having or carrying Sankha, Chakra, Gadaa and Padma,which seem to relate to Savitar and Indra.



From Savitar, Visnu has the symbols of Chakra (Sudarshan Chakra) and Padma (lotus flower). Chakra represents solar or celestial disk of the Sun and it is important for removing darkness on earth, sustaining life and bringing peace and safety to living beings. Padma, being a flower, similarly is a sign of vegetation and life on earth which would not exist without Sun’s energy and light.



Visnu is also the possessor of Indra’s powers and attributes. The lightning and thunderbolt of Indra are transformed in the case of Visnu as Sankha (conchshell for sound effect) and Gadaa (club or mace, for power of destruction). Incidentally, Sankha (conch-shell, which seems to be the only naturally occurring complete sound instrument) was used in the olden days to create a thundering sound in a battlefield to signal the beginning of fighting. Gadaa represents the weaponry aspect (destructive component) associated with thunderbolt and lightning. Incidentally, lightning and thunder during the rain are not just the destructive aspects but they also contribute directly to the sustenance of life on earth, i.e. by restoring earth’s electrical potential and causing nitrogen fixation in the soil.



As indicated above, Visnu is the possessor of powers and attributes of Savitar and Indra jointly. Since Savitar and Indra have light or light colors (yellow or white) associated with their potencies (e.g. in solar light, sun’s disc and electric lightning), the same color (yellow or white) is associated with the potency of Visnu (as opposed to black or ash color in the case of Siva or Agni). Moreover, the streaks of yellow or white light (from the lightning or the Sun, implying connection to Indra and Savitar) usually reach earth from the sky above (in a way vertically downwards). In other words, the light or light color associated jointly with Indra and Savitar, and therefore Visnu (showing the union of potencies of Savitar and Indra in the case of Visnu), is in the form of vertical light-colored line or lines (just one thick line for Savitar and Indra together, or one thin line each for Savitar and Indra and sometimes connected in U-shape to show their union). This probably explains the reason behind Visnu devotees using the sandalwood paste to put vertical light-colored single thick line, or two thin lines (separately or U-shaped), in the middle of their foreheads. This practice (putting light-colored vertical markings on the foreheads of Visnu devotees) reflects that the potency of Visnu is in the mode of Savitar and Indra and it might have originated after the practice of putting horizontal ash or dark colored markings on the foreheads of Siva devotees (implying potency of Siva in relation to Agni).



Concluding comment:



Agni basically is the name for Brahman in the mode of Saguna (with attributes) in terrestrial regions. Agni is symbolized by using fire during worship and prayer etc. Thus the worship using fire is not of the fire itself but that of the deity (Agni) behind it or represented by it. Siva (or Shiva, meaning auspicious) is another name for Brahman (Saguna) and it also uses fire or flame (in the form of Siva-linga or Shiva-linga, meaning auspicious symbol) for worship etc. Again, the worship or prayer by using the Shiva-linga is not that of linga (representing the fire symbol) but that of the deity represented by it (Siva as Saguna Brahman). In essence, Agni and Siva are one and the same: symbolized (during worship etc.) by fire or flame in both cases (the live fire or yajna in the case of Agni, and the flame-symbol or Shiva-linga in the case of Siva).



Visnu (or Vishnu) similarly is the name for Brahman (Saguna), and Visnu possesses the potencies and attributes associated with Indra (in midair) and Savitar (in heavens). Visnu is symbolized (in worship and prayer etc.) as Catur-bhuja (or chatur-bhuja, meaning ambidextrous, omnipotent, skilled-armed) and shown anthropomorphically (with four arms) carrying Sankha, Chakra, Gadaa and Padma. Needless to say, the worship or prayer offered by using the catur-bhuja form or symbol of Visnu is really the worship or prayer to the deity (Visnu as Saguna Brahman) and not the worship or prayer of the symbol (catur-bhuja) itself.



Note, although Siva and Visnu are generally the names for Brahman as Saguna (as indicated in the above), they also sometimes (e.g. in certain philosophies for example) relate to Brahman as Nirguna.




References


(1) Subhash C. Sharma, “Signifying a deity through attributes,” Aug. 30, 2006 (Geocities.com), http://www.oocities.com/lamberdar/author.html





by: Dr. Subhash C. Sharma



P.S.: Originally published as http://hubpages.com/hub/saivite-vaisnava_brahman (Dec. 2, 2010)
Seva Lamberdar
Seva Lamberdar

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Join date : 2012-11-29

https://docs.google.com/document/d/1bYp0igbxHcmg1G1J-qw0VUBSn7Fu

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