A Concise Encyclopedia of Hinduism Klaus K Klostermaie
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vïrya 204<br />
contentment, ritual actions, study, making<br />
the Lord the motive <strong>of</strong> one’s actions)<br />
as listed in Patañjali’s Yogasütra, as<br />
preparation for higher meditation.<br />
Specific virtues are enjoined on members<br />
<strong>of</strong> particular saƒpradäyas (sects), such as<br />
fasting on specific days, observing feasts,<br />
contributing to temple worship etc.<br />
vïrya (‘strength’)<br />
One <strong>of</strong> the attributes <strong>of</strong> Vi•æu, according<br />
to RÄMÄNUJA.<br />
Viÿi•flädvaita<br />
The interpretation <strong>of</strong> VEDÄNTA developed<br />
by RÄMÄNUJA and his followers, in<br />
opposition to ŸA¢KARA’s Advaita.<br />
While maintaining the ultimate oneness<br />
<strong>of</strong> all reality, Rämänuja postulates a<br />
multiplicity <strong>of</strong> real beings: the world <strong>of</strong><br />
material things as well as that <strong>of</strong> living<br />
beings, in addition to BRAHMAN, identical<br />
with Vi•æu. The universe is seen as<br />
God’s body. As a consequence both the<br />
way to salvation and the ultimate end<br />
are conceived differently from Ÿaökara’s<br />
Advaita: for Rämänuja human effort<br />
aided by divine grace is required, and<br />
the final state is not one <strong>of</strong> complete dissolution<br />
<strong>of</strong> individual existence but one<br />
<strong>of</strong> eternal companionship with Vi•æu<br />
together with all the released.<br />
Vi•æu (‘the all-pervader’)<br />
He appears in the Øgveda as INDRA’s<br />
younger brother, but emerges in epics<br />
and Puräæas as the Supreme Being, with<br />
the largest numerical following. He is<br />
usually shown together with his consort<br />
Ÿrï or LAKÆMÏ. He is essentially a saviour<br />
god, called muktidätä. His worship is<br />
joyous and <strong>of</strong>ten emotional.<br />
Pictorially he is represented as having<br />
a dark blue body, with four arms, holding<br />
cakra (a discus, sign <strong>of</strong> world-power,<br />
called Sudarÿana), gada (a mace, called<br />
Kaumodakï), padma (a lotus), and<br />
ÿaöka (a conch, called Pañca-janya). On<br />
his breast is the curl called Ÿrïvatsa and<br />
Vi•æu.<br />
the jewel Kaustubha, on his wrist he<br />
wears the jewel Syamantaka. Usually he<br />
is represented standing or seated on a<br />
lotus, with Lak•mï beside him. In some<br />
temples he is also pictured lying on the<br />
coils <strong>of</strong> ŸEÆA, the world snake, who represents<br />
eternity. His VAHANA (vehicle) is<br />
GARU¥A.<br />
He is worshipped in a litany <strong>of</strong> thousand<br />
names (sahasranäma). His most<br />
popular names are Acyuta (‘unfallen’),<br />
Ananta (‘infinite’), Caturbhuja (‘fourarmed’),<br />
Hari, Hø•ïkeÿa (‘Lord <strong>of</strong> the<br />
sense organs’), Janärdana (‘worshipped<br />
by men’), Keÿava (‘the radiant’),<br />
Lak•mïpati (‘husband <strong>of</strong> Lak•mï),<br />
Madhusüdana (‘destroyer <strong>of</strong> the demon<br />
Madhu’), Nära, Näräyana, Pitäƒbara<br />
(‘clothed in yellow’), Puru•ottama (‘the<br />
supreme person’), Vaikuntanäflha (‘lord<br />
<strong>of</strong> heaven’), Yajñeÿvara (‘lord <strong>of</strong> sacrifice).<br />
Since KØÆŒA is considered by his<br />
followers not just as an avatära <strong>of</strong> Vi•æu<br />
but Vi•æu appearing as such (svayam<br />
bhagavän), the titles <strong>of</strong> Vi•æu and Kø•æa<br />
are <strong>of</strong>ten used interchangeably.