Signifying a deity through attributes

This article shows how Brahmanical attributes of creation-annihilation, omnipotence, and omniscience relate specifically to Shiva, Vishnu, and Brahma. The Vedas dedicate numerous hymns and assign several names (e.g. Agni, Savitar and Indra et al.) to Brahman (God) reflecting his endless characteristics (1, 2). Thus, for example, Agni is the name of Brahman in the terrestrial region, Indra in the midair, and Savitar in the heavens.

Needless to say, even though only the most significant characteristics associated with a particular deity (Agni, Shiva, Vishnu et al.) are denoted in the following, it is understood that that deity possesses all the attributes as Brahman (2) and is worthy of worship as such (7).

Shiva: Note that Agni is held in high esteem on earth. In fact, the very first hymn in the Veda (Rig Veda: Book 1 – Hymn 1) is dedicated to Agni, who is envisioned to create the life on earth and finally end it too.

Another name for Brahman in creative-destructive aspect appears to be Shiva, the auspicious. Note that Shiva generally is worshipped as the Shiv-linga which is modeled in the image of flame or fire (Agni). Thus, it seems that Brahman (as the life creator on earth and the final annihilator) is depicted by the Vedic Agni as well as the deity Shiva. Or, perhaps, Agni and Shiva are one and the same, as explained in (3).

The direct relationship between Shiva (Siva) and Agni is further evidenced by similarities in the doctrines of Saivism and Saktism (5) and the Vedic (Brahmanical) philosophies (4). Note that the Saiva Siddhanta (belonging to the South Indian Saivism), the Pratyabhijna System (Kashmir Saivism) and the Saktism (in Bengal) contain many features of the Brahmanical Samkhya (modified to 36 Tattvas from the original 26) along with Vedanta’s Dvaita (similar to South Indian Saivism and Bengali Saktism) and Advaita (similar to Kashmir Saivism).

Vishnu: Vishnu, representing the omnipotent aspect of Brahman, is considered 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). His enormous potency, expressed generally as chatur-bhuja (omnipotent and having skilful arms), is believed to maintain order in the world. He usually is associated with Sankha, Chakra, Gadaa and Padma. Moreover, as expected, the Vaisnava philosophies (6), relating to Vishnu, are compatible with several Brahmanical (Vedanta) philosophies (4).

Vishnu’s symbols, as Savitar, include Sudarshan Chakra (solar or celestial disk of the Sun, who dispels the darkness on earth thus restoring peace and safety among the living beings) and Padma or a lotus flower (sign of vegetation and life, resulting from Sun’s energy and light on earth).

Furthermore, Vishnu can be identified as also having Indra’s thunderbolt, the traits of which are expressed through sankha and gadaa. Sankha (or conch-shell -- perhaps the only naturally complete sound instrument) relates to the sound (thunder) of thunderbolt, and note that in olden days sankha was even used to create thundering sound (by blowing into it) in a battlefield to signal the beginning of fighting. Gadaa (mace or club) on the other hand is the actual weapon (destructive component) associated with lightning. Incidentally, lightning and thunder during the rain -- rain being essential for sustaining life on earth -- restore earth’s electrical potential and lead to nitrogen fixation in the soil.

Brahma: Brahma, as the omniscient aspect of Brahman, is recognized as the source and teacher of knowledge and has the characteristics similar to Prajapati of the Vedas. Brahma is also symbolized as the chatur-mukha (omniscient and a skilful orator) which depicts him as the all-knowing teacher.

References

(1) “Hindu Caste System & Hinduism” http://www.geocities.com/lamberdar/_caste.html

(2) “BRAHMAN (God) in Hinduism” http://www.geocities.com/lamberdar/brahman.html

(3) “Shiv-ling and Agni worship (yajna)” http://www.geocities.com/lamberdar/agni.html

(4) “Inter-relatedness of Brahmanical philosophies” http://www.geocities.com/lamberdar/brahmanical_philosophies.html

(5) “The doctrines of Saivism and Saktism” http://www.geocities.com/lamberdar/saivism-saktism.html

(6) “Philosophies of Ramanuja, Madhva, Nimbarka, Vallabha, Caitanya, Bhaskara and Yadavaprakasa” http://www.geocities.com/lamberdar/vaisnava-philosophies.html

(7) “The Purva Mimamsa philosophy” http://www.geocities.com/lamberdar/purva_mimamsa.html

------------------------------------

APPENDIX
Significance of a divine name
(Oct. 27, 2006)

The significance of a deity or Ishta-deva (e.g. Agni, Sarasvati etc.) is for implying certain specific aspects or powers of Brahman (God or Divinity). Thus Agni does not mean the fire itself (even in a yajna), but the power behind that fire and having the name Agni (for Brahman); and Savitar is not really the sun, but the real power behind the sun and having the name Savitar (for Brahman). Similarly, Indra is really the power behind the rain and thunderbolt and having the name Indra (for Brahman), Varuna the real source of water (unlike water itself) and having the name Varuna (for Brahman), and so on. In addition, Vishnu represents the Omnipotent and the preserving quality (aspect) of Brahman, and Brahma represents the Omniscient aspect.

Needless to say, when someone reveres Brahman as Agni and Indra et al., it is not the worship of fire and rain etc., but that of real source (power – Brahman) behind them under those names (Agni, Indra). Furthermore, reverence of Brahman in the form of a particular deity (having a name corresponding to a certain specific aspect of Brahman) does not mean that that deity is devoid of other (remaining) attributes (aspects, powers) of Brahman.

------------------------------------

By: Dr. Subhash C. Sharma
Email:
[email protected]
Date: Aug. 30, 2006

link to: Related topics by the author

Hosted by www.Geocities.ws

1