CHAPTER IV.

VISHNU AND LAKSHMI.

VISHNU.

VISHNU is called the second person of the Hindu Trimurti, or Triad: but though called second, it must not be supposed that he is regarded as in any way inferior to Brahma. In some books Brahma is said to be the first cause of all things, in others it is as strongly asserted that Vishnu has this honour; while in others it is claimed for Siva. As Brahma's special work is creation, that of Vishnu is preservation. In the following passage from the "Padma Purana," it is taught that Vishnu is the supreme cause, thus identifying him with Brahma, and also that his special work is to preserve:--"In the beginning of creation, the great Vishnu, desirous of creating the whole world, became threefold; Creator, Preserver, Destroyer. In order to create this world, the Supreme Spirit produced from the right side of his body himself as Brahma; then, in order to preserve the world, he produced from his left side Vishnu; and in order to destroy the world, he produced from the middle of his body the eternal Siva. Some worship Brahma, others Vishnu, others Siva; but Vishnu, one yet threefold, creates, preserves, and destroys: therefore let the pious make no difference between the three."

The essence of the teaching of the "Vishnu Purana" is given in a few lines. [**] "Listen to the complete compendium of the Purana according to its tenor. The world was produced from Vishnu; it exists in him; he

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VISHNU.

is the cause of its continuance and cessation; he is the world." Immediately afterwards is a hymn addressed to him which commences as follows:--"Glory to the unchangeable, holy, eternal, supreme Vishnu, of one

universal nature, the mighty over all; to him who is Hiranyagarbha (Brahma), Hari (Vishnu), and Sankara (Siva); the Creator, Preserver, and Destroyer of the world." As will be noticed later on, Siva is commonly called Mahadeva (the great god). By those who make him the supreme object of worship, Vishnu is commonly called Narayana, though this was originally a name of Brahma. These generally, to a large extent, disregard his incarnations, and address their praise to him as the greatest of all. And frequently he is indicated by the word Ishwar (God), as though he were the God. But this term is far more frequently employed for Siva.

"The word Vishnu in the Puranas is generally said to be derived from the root vis (to enter); entering in or pervading the universe, agreeably to the text of the Vedas: 'Having created that (world), he then afterwards enters into it.' According to the 'Matsya Purana,' the name alludes to his entering into the mundane egg; according to the 'Padma Purana,' it refers to his entering into or combining with Prakriti, as Purush or spirit." [**]