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According to this tradition, the first was the ninth avatar of Vishnu, while the second was the historical Buddha. [52] [note 12] Conversely, Vishnu has also been assimilated into Sinhalese Buddhist culture, [55] and Mahayana Buddhism is sometimes called Buddha-Bhagavatism. [56] By this period, the concept of Dashavatara was fully developed. [57]
An alternate theory dates Jayakhya-Samhita to c. 600–850 CE and suggests that the three-faced Vishnu images of Gupta era as well as Gupta icons of Vishvarupa (another form of Vishnu) inspired the iconography of the Vaikuntha Chaturmurti, which developed in Kashmir in the 8th century and attached the fourth head on the back of the older icon ...
The Vishnu image, under the open sky, occupies an area measuring 15.4 metres (51 ft) in length and 7 metres (23 ft) in width with a thickness of 0.7 metres (2 ft 4 in). [3] The image is of the Hindu god Vishnu in a reclining position (Anantashayana in Sanskrit, literally sleeping on the serpent Ananta). The image is carved out of natural rock ...
Vishnu is known as The Preserver within the Trimurti, the triple deity of supreme divinity that includes Brahma and Shiva. [15] [16] In Vaishnavism, Vishnu is the supreme Lord who creates, protects, and transforms the universe.
Vaikuntha (Sanskrit: वैकुण्ठ, romanized: Vaikuṇṭha, lit. 'without anxiety'), [1] also called Vishnuloka (Viṣṇuloka), and Tirunatu (Tirunāṭu) in Tamil, [2] is the abode of Vishnu, [3] the supreme deity in the Vaishnava tradition of Hinduism, [4] [5]: 17 and his consort, Lakshmi, the supreme goddess of the sect.
A poem of Periyalvar names the ruling Pandya king as Netumaran, and states that the king extolled the lord of Thirumalirumsolai (that is, Vishnu). The Pandyan kings were generally staunch Shaivites: the only king described as a parama-vaishnava ("Great Vaishnavite") in the Pandyan inscriptions was Jatila Parantaka (r. c. 765-815), who was also known as Netun-jataiyan.
In Srimad Bhagavatam, this is explained as: Karanodakashayi Vishnu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakaśāyī Viṣṇu, and the sum total of all living beings, both moving and non-moving.