Vishnu in the Rig Veda

[Guest guest]

This is a partial reply to Bhakti Vikasa Swami's enquiry about

disproving the polytheism ascribed to the Vedas by secular scholars.

It is an excerpt from a larger Sri Vaishnava book.

 

This is also from SM Srinivasa Chari's book. It follows

the "Monotheism in the Rgveda" section.

 

Vishnu in the Rgveda

 

We shall now consider whether or not Vishnu referred to in

the Rgveda is

that Supreme Deity, the one Reality (sat) as described by the hymns?

Is not

Vishnu also a general deity (devataa-saamaanya) like all other

deities?

There are greater number of hymns singing the glory of Agni, Indra and

Rudra than that of Vishnu. In some places Vishnu is addressed along

with

Indra and Agni and is regarded as a solar deity (aaditya). In view of

this,

some scholars are of the opinion that Vishnu of the Rgveda is one

among the

other deities and He was raised to the status of a Supreme Being at a

later

period by the Epics and Puraanas.[31]

There is no doubt that Vishnu is accorded a higher place in

the Rgveda

even though fewer hymns are addressed to him.[32] The scriptural text

itself states that Agni is the lowest of all the deities and Vishnu

is the

highest.[33] Whether or not Vishnu is the Supreme Deity is to be

determined

with reference to the essential characteristics which define the

ultimate

Reality. Vedaanta Deshika has offered several definitions of iishvara

or

Supreme Lord.[34] These serve as the criteria to determine the

Supremacy of

a deity. From the philosophical standpoint, the important criteria are

that a deity which claims the status of the Supreme Being should be

all-pervasive (sarva-vyaapi), that it should be immanent in all

beings as

inner controller (antaraatmaa), that it should be the ground

(aadhaara) of

all that exists in the universe and that it should be the sovereign

of the

entire universe (sarve-shvara). If we examine the hymns of the Rgveda

addressed to the different deities including Vishnu, taking into

consideration the interpretations offered by ancient Vedic

commentators and

exponents of the Vedaanta, we see that Vishnu of the Rgveda qualifies

fully

to be considered as the Supreme Being (iishvara). Whehter or not

Vishnu of

the Rgveda is the Brahman of the Upanishads will be discussed later.

For

the present we may examine the meaning and implications of a few

selected

hymns addressed to Vishnu.

In the first place, the all-pervasive character

(sarvavyaapakatva) of

Vishnu has been explicitly brought out in more than one hymn of the

Rgveda.

This characteristic feature, which is an important determining

criterion of

the Supreme Being, is not found in respect of any other deity. Even

if it

be found implicitly in respect of any other deity, that deity is to be

regarded as Vishnu according to the principle adopted by the

Vedaanta-suutra.[35] Eight hymns [36] appearing in the very first

maNDala

of the Rgveda SaMhitaa speak about the greatness of Vishnu by

repeatedly

referring to the three strides with which He measured the entire

universe.

The description of Vishnu with three strides signifies symbolically

that

the entire universe - the lower region (pR^ithivii), the upper region

(antarikSha) and the higher region (dyuloka) - is pervaded by Vishnu.

The

incarnation of Vishnu as an avataara as narrated in the later

Puraanas is

not what is referred to here. On the other hand, it implies that

Vishnu

along with the creation of the entire universe, pervades all that is

created. The created entities derive their existence (sattaa) by the

immanence of the creator as its inner self. The Upanishad expresses

this

truth in a different way. 'Brahman wills to become many; it creates

and it

enters into the same as its inner soul'.[37] According to the Vedic

etymology (nirukta) of Yaaska, the term Vishnu means the one who

pervades

everything (yad viShito bhavati tad viShNur-bhavati).[38] It is also

interpreted as the one who enteres into all (viShNuH vishatervaa).

[39] The

Ahirbudhnya SaMhitaa, an authoritative Paancharaatra treatise,

upholds both

the meanings.[40] The philosophical significance of the three strides

of

Vishnu has been brought out more explicitly in the Shatapatha

BraahmaNa.[41] The passage says: Vishnu is the very sacrifice

(yaj~na). He

measured the etnire universe for the sake of divine beings

(devataas); the

strides are; the pervasion of the entire physical earth by the first

step,

the entire upper region (antarikSha), by the second and the heavenly

region

(divam) by the third step.

Some ancient commentators on the Vedas and also a few western

scholars

have taken the view that Vishnu is Sun-God (suurya) and the three

steps

represent the rising sun in the early morning, the sun in the noon

and the

setting sun in the evening. The three steps are also interpreted as

the

manifestation of sun in three different forms, first as agni (fire)

in the

earthly region, the second one as vidyut (lightning) in the upper

region

(antarikSha) and the third in the higher celestial (divi) as suurya

(sun).

Both the interpretions, though plausible stand opposed to the correct

etymological meaning of the term Vishnu as explained earlier. It also

conflicts with the Rgvedic hymn [42] which speaks of an eternal

Vishnupada

(either in the sense of abode of Vishnu or Vishnu-svaruupa). The sun

or the

realm of sun (suuryaloka) is not eternal. The term vichakrame

(strode) used

repeatedly in the hymns along with the word thredhaa (in threefold

manner)

has a special significance. The number three, as Madhva has

interpreted,

covers not merely the three worlds - pR^ithivii, antarikSha and

dyuloka -

but the three Vedas (R^ik, Yajus and Saama), the three time factors -

past,

present and future, the three kinds of jiivas - devas, daanavas and

human

beings, the three types of existents - sentient beings (chetana),

non-sentient matter (achetana) and the mixed ones (mishra). The

implication

of it is that everything that exists in the spatio-temporal universe

is

pervaded by Vishnu. If this meaning is accepted it becomes obvious

that

Vishnu of the Rgveda is the Supreme Being by virtue of His all-

pervasive

character.

The purpose of Vishnu's pervasion is to provide protection to

all beings

in the universe. This is made evident in the words ViShNuH gopaaH[43]

Gopaa

means one who is the protector of the universe and He carries out this

function by upholding the dharma (dharmaaNi dhaarayan).

The most important hymn which establishes beyond any doubt

the supremacy

of Vishnu is the one which speaks of the eternal abode (paramapada) of

Vishnu. The hymn runs as follows: "The enlightened seers (suuris)

always

see that supreme abode of Vishnu, like the shining sun pervading the

entire

sky as if it were an eye fixed in the heaven".[44] The word Vishnu in

this

hymn refers to Para-Brahma because the supreme abode as existent

eternally

should belong to the eternal Supreme Being. The suuris (seers) as

explained

by Raamaanuja are the nitya-suuris, those individual souls who are

eternally free (those who never had any bondage unlike the released

souls).

They are endowed with perfect knowledge implying that they are

omniscient.

Only such individuals can have the vision of Vishnu and His eternal

abode.[45] The word paramapada also means the svaruupa or nature of

Vishnu

in the sense that he is to be attained. The bound souls and all other

deities cannot have a direct vision of this abode.[46] The KaTha

UpaniShad

also refers to parmapada of Vishnu.[47] The Vishnupuraana also

reiterates

this.[48] Human eye cannot grasp it because it is a transcendental

spiritual entity. It is only through the spiritual knowledge acquired

after

release from the bondage that it is possible to have the vision of

Vishnu's

abode.

The description of Vishnu as tridhaatu or one who mixes the

three primary

elements - pR^ithivii, ap and tejas at the time of cosmic creation and

offers support (daadhaara) to the entire universe brings out the

supremacy

of Vishnu as the sole cause of the universe and as one who after

creating

it sustains it.[49] This is the theory off cosmic creation advanced

by the

Chaandogya Upanishad.[50] One of the essential determining

characteristics

of iishvaratva or Supreme Lordship is that He should be the ground or

supporter of the entire universe (sarvaadhaaratva).

One other hymn[51] states explicitly that Vishnu is the

protector of all

(sarvarakShaka) by using the term traataa and also that He is the Lord

(inasya) which implies Lord of everything (sarvasya swaamin). The

expansion

of the three worlds by His three strides is described as an

extraordinary

feat of masculine character by using the expression pauMsyaM. Such an

epithet is not found in respect of any other devataa in the Rgveda.

The distinguishing characteristic of Vaishnavism is the

acceptance of the

theory that Vishnu as associated with Goddess Shrii is the ultimate

Reality

(shriyaH-pati). The root of this doctrine is found in one of the

hymns.[52]

The meaning of this passage is: An individual who surrenders himself

to

Vishnu who exists from time immemorial (puurvyaaya), who is the

creator of

the variegated universe (vedhase), who is at the same time looks as

newly

born (naviiyase) and who possesses as His consort the one that

delights the

entire unvierse (sumajjaanaye), such an individual not only lives an

illustrious life in this world but also reaches the supreme spiritual

goal.

Though the name of Shrii or LakShmii is not explicitly mentioned in

this

hymn, the term sumajjaanaye used here is interpreted by SaayaNa as the

Goddess Shrii.[53] This hymn as well as the subsequent one refer to

the

concept of ultimate Reality (tattva), the theory of self-surrender to

God

as the mans of salvation (upaaya) and the idea of spiritual goal

(puruShaartha) as conceived by Vaishnavism. The subsequent hymn

emphasises

in particular that the worship of such a Vishnu by way of reciting

his name

with sincere and deep devotion without any selfish purpose will

promote the

development of j~naana in the form of bhakti (sumati).[54]

According to the two hymns[55] in the seventh maNDala the

greatness

(mahimaa) of Vishnu is immeasurable and inconceivable by any one, not

even

by other deities. The word para used in the hymn implies that Vishnu

is the

highest of all. This kind of description is not found in respect of

any

other diety of the Rgveda. He is regarded as the benevolent God who

bestows

not only material prosperity to his devotees but also the highest

puruShaartha in the form of attainment of parmapada (supreme abode) of

which He is the Lord.[56]

A passage in the Taittiriiya AaraNyaka of KR^iShNa Yajurveda

states more

explicitly that Vishnu upholds both the unvierse and the higher

region.[57]

It further states that He holds them in their respective places

through His

power. He alone (ekaH) (implying that he is not dependent on any other

power) sustains the entire universe, bringing out the fact that he is

the

aadhaara or supporter of the universe.[58] It also points out that

this

power of Vishnu is greater than that of air and fire. He is the

controller

of all other deities which are stated to be the cause of death and

destruction such as Yama and Agni.[59]

Of all the hymns of the Rgveda, the PuruSha-suukta included

in the tenth

maNDala, [60] establishes decisively that PuruSha who is equated with

Vishnu, is the Supreme Being. It is extolled as the most important

Vedic

passage by the Paancharaatra SaMhitaas and the Puraanas because it

expounds

the doctrine of the ultimate Reality as enuncaited in the Upanishads.

[61]

This suukta is found in all the four Vedas and is, therefore,

regarded as a

scriptural text of greater authority.[62] This passage is recited

during

worship of God and is used for expiating sins and attainment of any

desired

object such as health, wealth, happiness and mokSha. It is named as

VaiShNavii SaMhitaa and its recitation will secure the grace of

Vishnu.

Though there is no mention of Vishnu by nme, the term puruSha is

interpreted by all the commentators as referring to Vishnu or

NaaraayaNa.

According to the etymological meaning as provided by Vishnu SmR^iti

and

Padma PuraaNa, the letter puH means the abode in the form of physical

body

and the letter Sha means one who dwells in it. The PRashna UpaniShad

states

that PuruSha or the one who dwells in the body (purishayam puruSha)

is the

highest Being, Brahman.[63] The BR^ihadaaraNyaka uses the term

PuruSha in

the sense of Brahman. The Subaala UpaniShad identifies the term

PuruSha

with NaaraayaNa.[64] The Shatapatha BrahmaNa [65] also uses the word

PuruSha as synonymous with NaaraayaNa. It designates PuruSha-suukta as

NaaraayaNa-suukta. In the Taittiriiya NaaraayaNa UpaniShad which is a

part

of Taittiriiya AaraNyaka, PuruSha referred to in PuruSha-suukta is

identified with NaaraayaNa.[66] It also explicitly mentions that

NaaraayaNa

is Para-Brahma, to be meditated upon for mokSha. The Padma PuraaNa

identifies PuruSha with Vaasudeva.[67] According to the Taittiriiya

AaraNyaka, the passage following immediately after PuruSha-suukta,

which is

designated as uttara-naaraayaNa by Shatapatha BraahmaNa, mentions that

HR^ii (meaning Bhuu-devii) and LakShmii are the consorts of the

PuruSha

[68] referred to in the earlier part of PuruSha-suukta. The explicit

mention of the Goddess LakShmii and Bhuu as consorts rules out the

possibility of taking PuruSha of PuruSha-suukta as any other deity

such as

Chaturmukha-Brahmaa, Vishvakarma and Prajaapati and thereby

establishing

the fundamental tenet of Vaishnavism that shriyaH-pati or Vishnu as

associated with Shrii is the Supreme Deity. [69] The PuruSha-suukta

of the

Rgveda covers briefly the fundamental concepts of Vaishnavism that

Vishnu

or NaaraayaNa is the Supreme Deity (paratattva), He is both immanent

and

transcendent, He is the creator of the universe and He is the sole

object

of meditation (upaasanaa) for attaining mokSha.

There is another important passage in the Rgveda known as

Shrii-suukta

which comes at the end of fifth maNDala as an appendix. It is

regarded as a

Khila-suukta or as one taken from some other shaakha of Rgveda and

appended

to the extant Rgveda. This suukta which comprises fifteen hymns speak

of

the greatness of Goddess Shrii or LakShmii, referred to in the later

part

of PuruSha-suukta as the consort of Vishnu. It is held in high esteem

as a

Vedic passage and there are several commentaries on it written by

ancient

Vedic schoalrs. The LakShmii Tantra, a Paancharaatra treatise has

offered

detailed interpretation on every hymn. The important statement to be

noted

for our purpose is tht it describes Shrii as Iishvarii or the

Sovereign of

all beings - divine as well as human (iishvariiM sarva-bhuutaanaM).

[70]

This doctrine of Goddess, which constitutes an essential feature of

Shrii-Vaishnavaism has its root in the Rgveda. That Goddess LakShmii

is the

consort of Vishnu (viShNu-patnii) is also stated explicitly in the

Taittiriiya SaMhitaa of KR^iShNa Yajurveda.[71]

 

31. See R.G. Bhandarkar, Vaisnavism Saivism and Minor Religious

Systems,

pp. 47-48.

32. See AB. Keith, The Religion and Philosophy of the Vedas, p. 109.

See

also Aurobindo, On the Vedas, pp. 358-59.

33. Aitareya BraahmaNa, I.1.1 agnirvai devaanamavamo viShNuH paramaH.

See

also Taittiriiya SaMhitaa, V.5.1. aniravamo devataanaaM viShNuH

paramaH.

34. See NS III.1. sarveshvaratvam, vyaapakatve sati chetanatvam,

sarva-sheShitvam, sarva-karma-samaaraadhyatvam, sarva-phala-pradatvam,

sarvaa-dhaaratvam, sarva-kaaryotpaadakatvam,

svaj~naana-svetara-samasta-dravya shariirakatvam, svataH

satyasaN^kalpatvaadikam cha iishvara lakShaNam.

35. VS I.1.23. aakaashastallingaat. The issue raised in this suutra is

whether the term aakaasha used in the Chaandogya UpaniShad refers to

the

physical ether or Brahman. The final view taken is that it applies to

Brahman, because the descriptive characteristics such as being the

cause of

universe etc., apply only to Brahman.

36. RV I.22.16 ato devaa avantu no yato viShNurvichakrame;

pR^ithivyaaHsaptadhaamabhiH

RV I.22.17 idaM viShNurvichakrame tredhaa nidadhe padam

RV I.22.18 triiNi padaa vicakrame viShNurgopaa adaabhyaH

RV I.154.1 vichakramaaNasredhorugaayaH

RV I.154.2 yasyoruShu triShuvikramaNeShyadhikShiyanti bhuvanaani

vishvaa

RV I.154.3 eko vimame tribhiritpadebhiH. See SaayaNa BhaaShya, kea eva

advitiiyassan

RV I.154.4 yasya triipuurNa madhunaa padaani

RV I.155.4 yaH paarthivaani tribhirid-vigaamabhirurukramiShTa

RV VII.100.4 vichakrame pR^ithiviimeSha etaaM kShetraaya viShNurmanuse

dashasyan

For fuller explanation of these and other hymns, see SaayaNa BhaaShya

on

the relevant hymns.

37. See TUp I.11 so'kaamayata bahusyaaM prajaayeyeti,... tat sR^iShTva

tadevaanu-praavishat

38. See Yaaska's Nirukta XII.18

39. Ibid. Yaska also offers one more interpretation of the term on the

basis of the views of some earlier commentators Vyashnoter-vaa which

implies as one who pervades through the rays. Accordingly Vishnu means

Suurya (Sun).

40. See Ahs LII.39 and 42

See also Chapter 7, p. 132-33

41. Shatapatha BraahmaNa I.1.2 and I.4.2

42. RV I.22.20 See fn. 44

43. RV I.22.18 triiNi padaa vichakrame viShNurgopaa adaabhyaH ato

dharmaaNi

dhaarayan

The word gopaa is interpreted by SaayaNa as sarvasya jagataH rakShako

viShNuH (Vishnu as the protector of the entire universe). See SaayaNa

BhaaShya, Vol. I, p. 198.

44. RV I.22.20 tadviShNoH paramaM padaM sadaa pashyanti suurayaH;

diviiva

chakShuraatatam. tadvipraaso vipanyavo jagR^ivaaM-sassamindhate;

viShNoryatparamaM padam.

45. See Vsa p. 161.

46. VP I.9.55

47. KaUp III.9 sodhvanaH paaramaapnoti tadviShNoH paramaM padam

48. VP I.6.39 and I.22.53 and 54.

49. RV I.154.4 ya u tridhaatu pR^ithiviimutadyaameko daadhaara

bhuvanaani

vishvaa.

See SaayaNa BhaaShya pR^ithivii ap tejoruupa dhaatutraya vishiShTaM y

athaa

bhavati tathaa daadhaara dhR^itavaan...ityarthaH.

50. ChUp VI.3.

51. RV I.155.4 tattaditadidasya pauMsyaM graNiimasiinasya traatuH

See SaayaNa BhaaShya. inasya sarvasya svaaminaH

52. RV I.156.2. yaH puurvyaaya vedhase naviiyase sumajjaanaye vishNave

dadaa-shati. This passage is also found in the KRsna Yajurveda

BraahmaNa

II.4.

53. See SaayaNa BhaaShya, sutaraaM maadayatiiti sumat;

taadR^ishiijaayaa

yasya sa tathoktaH; tasmai jagnmaadanashiila shriipataya ityarthaH

54. RV I.156.3 mahaste viShNo sumatiM bhajaamahe

55. RV VII.99.1 and 2. paro maatrayaa tanuvaa vR^idhaana na te

mahitvaman-vashnuvanti. na te viShNo jaayamaano na jaato, deva

mahimnaH

paramantamaapa.

56. RV VII.99.3 and RV VII.100.5. kShayantamasya rajasaH paraake.

57. Taittiriiya AaraNyaka, I.8. viShNunaa vidhR^ite bhuumii iti

vatsasya

vedanaa

58. Ibid. eko yaddhaarayad-devaH.

59. Ibid.

60. RV X.90.1

61. Ahs LIX.2. suuktaM tu paruShaM puMsaH parasmaat utthitaM puraa

See also Storaratna BhaaShya, p. 41

62. See Mbh XII.360.5 idaM puruSha-suuktaMhi sarva-vedeShu paThyate;

ataH

srutibhyaH sarvaabhyo balavat samudiiritam.

63. Prashna Up V.5. paraatparaM purishayaM puruSham-iikShate.

64. Subaala Up VI.

65. Shatapatha BraahmaNa, XIII.6.1.1. puruSho ha naaraayaNo akaamayata

66. TNUp 90 and 91. See fn. 80.

67. Padma-puraaNa, VI.254.66 bhagavaaniti shabdoyam tathaa puruSha

ityapi;

nirupaadhi cha vartete vaasudeve sanaatane

68. PuruSha-suukta (Yajurveda recension), II.6 hR^ishcha te

lakShmiishcha

patnyau

69. See TMK III.8.

70. Shrii-suukta, hymn 9. See also SSB, p. 42

71. Taittiriiya SaMhitaa, IV.4.12. asyeshaanaa jagato viShNupatnii.

 

List of Abbreviations Used;

Ahs - Ahirbudhnya SaMhitaa of the Pancharaatraagama, 2 vols.

(Published by

Adyar LIbrary and Research Centre, Madras, Second Edition, 1986)

ChUp - Chaandogya UpaniShad with Rangaraamaanuja BhaaShya (Ed.

Uttamur T.

Veeraraghavacharya, Madras 1952)

KaUp - KaTha UpaniShad

Mbh - Mahaabhaarata (Based on South Indian Texts, Ed. by T.R.

Krishnamacharya, Kumbhakonam and printed by Nirnayasagara Press, 1910)

RV Rg-Veda SaMhitaa (published by Svadhyaya Mandal, Paradi, Gujarat

State)

SSB - Shriisuukta BhaaShya by Nanjiiyar (Ed. A. Srinivasa Raghavan,

Pudukotah, 1937)

TNUp Taittiriiya NaaraayaNa UpaniShad (Ed. Uttamur T.

Veeraraghavacharya,

Madras, 1951)

TUp Taittiriiya UpaniShad (Ed. Uttamur T. Veeraraghavacharya, Madras,

1951)

TMK - Tattva-muktaa-kalaapa with Sarvaarth-siddhi by Vedaant Deshika

(Ed.

PB Annangaracharya, Conjeevaram, 1941)

Vp - Vishnupuraana

VS - Vedaanta-suutra

VSa - Vedaartha-saMgraha by Raamaanuja (Ed. S.S. Raghavachar with

English

Translation and Published by Ramakrishna Ashrama, 1956)