the world is created Vishnu reigns in his heavenly
realm of Vaikuntha.
Iconographically, Vishnu is depicted as being
of dark blue color with four arms. He is seated
on a throne. In his four hands he holds a conch,
a war discus, a mace, and a lotus. He wears the
Kaustubha gem around his neck and has a tuft of
hair on his chest called Shrivatsa. His vehicle is
the man-eagle GARUDA. His spouse is LAKSHMI, or
Sri. In the highest understanding he exists as all
things and also transcends them.
Vishnu as the sustainer divinity takes human
or animal incarnations when needed to maintain
or defend the world. The BHAGAVAD GITA says that
whenever there is a decrease in righteousness
and an increase in unrighteousness in the world,
Vishnu (there KRISHNA) sends himself forth. Only
Vishnu among the gods is seen to take on incar-
nations as part of a divine duty. Other gods such
as SHIVA and the Goddess will be found in various
forms, but these will not be referred to in general
as avatars or incarnations.
There are different lists of avatars or incarna-
tions of Vishnu in different texts and traditions,
variously containing 10, 12, or 22 god names.
The most common list of avatars is MAT S YA
(fish), KURMA (tortoise), VARAHA (boar), Nara-
simha (man-lion), VAMANA (dwarf), PARASHURAMA
(RAMA with the axe), Rama of the RAMAYANA,
KRISHNA, BUDDHA, and KALKI (his future incarna-
tion). Sometimes Krishna’s brother BALARAMA is
made the 11th avatar and sometimes both Krishna
and Balarama are classified as one avatar.
Whenever Vishnu takes an avatar, he is subject
to birth and death just as a human is. Krishna of
the MAHABHARATA, for instance, dies by being shot
in the heel.
Further reading: R. G. Bhandarkar, Vaisnavism, Saivism,
and Minor Religious Systems (Poona: Bhandarkar Ori-
ental Research Institute, 1982); K. Bharadvaja, A Philo-
sophical Study of the Concept of Visnu in the Puranas
(New Delhi: Pitambar, 1981); Kalpana S. Desai, Iconog-
raphy of Visnu (In Northern India, up to the Mediaeval
Period) (New Delhi: Abhinav Publications, 1973); Cor-
nelia Dimitt and J. A. B. van Buitenen, eds. and trans.,
Classical Hindu Mythology: A Reader in the Sanskrit
Puranas (Philadelphia: Temple University Press, 1978);
J. Gonda, Aspects of Early Visnuism, 2d ed. (Delhi:
Motilal Banarsidass, 1969); ———, Visnuism and Siva-
ism: A Comparison (London: Athlone, 1970); Nanditha
Krishna, The Book of Vishnu (New Delhi: Viking, 2001);
Sushil Kumar Patel, Hinduism in India: A Study of Visnu
Worship (Delhi: Amar Prakashan, 1992); A. K. Ramanu-
jan, trans., Hymns for the Drowning: Poems for Visnu
by Nammalvar (Princeton, N.J.: Princeton University
Press, 1981); Margaret Stutley, An Illustrated Dictionary
of Hindu Iconography (Boston: Routledge & Kegan Paul,
1985); Pandrimalai Swamigal, The Ten Incarnations:
Dasvatara (Bombay: Bharatiya Vidya Bhavan, 1982).Vishnudevananda, Swami (1927–1993)
See SHIVANANDA YOGA VEDANTA CENTERS.vishuddha chakra
The vishuddha chakra is the fifth CHAKRA (energy
center) from the base of the spine in the KUNDALINI
YOGA system. It is located on the spine at the
throat area. At this chakra worldly emotions are
transcended and higher spiritual qualities begin
to emerge, particularly higher spiritual insight
(JNANA). Accordingly, its element is the refined
element ether (see ELEMENTS, FIVE). Its deity is
Panchavaktra Shiva or five-faced SHIVA. Its SHAKTI
or energy is shakini, the embodiment of purity. It
has 16 bluish gray petals.Further reading: Harish Johari, Chakras: Energy Centers
of Transformation (Rochester, Vt.: Destiny Books, 2000);
John G. Woodroffe, The Serpent Power, 7th ed. (Madras:
Ganesh, 1964).Vishva Hindu Parishad
The Vishva Hindu Parishad (VHP or World Hindu
Council) is one of the most visible of severalK 492 Vishnudevananda, Swami