Elements of Hindu Iconography v1.c11.s2.26

v1.c11.s2.26

The Śakti-maya-vyūha is described succinctly in ten chapters in the Brihad-brahma-saṃhitā. That Being who has neither beginning nor end, who has myriads of forms, who is omnipresent and resplendent and is the Supreme Brahman, is known by the name of Vāsudēva. In him are contained the moveable and the immoveable worlds which we see around us; the whole of the universe is evolved out of Vāsudēva who is the cause and source of all existing things. Nevertheless, His contact with gross matter prakṛiti does not affect His ever pure Being. Even in the various incarnations assumed by Him prakṛiti could not bedim the faculties of Vāsudēva who is in essence the embodiment of all knowledge (Jñāna-svarūpi). The first form assumed by this Supreme Soul is a pacific one, with only two arms and a single face; the colour of this form of Vishnu is pure crystal white; His body is as resplendent as a crore of suns, moons and fires, all put together, and is adorned with the *kirīṭa*, *hāra*, *kēyūra* and *vanamālā*. This manner of manifestation of Vāsudēva can be conceived and comprehended only by the minds of *yōgins*. From out of this form is derived Para-Vāsudēva, who possesses four hands in which he carries *padma*—the emblem of creation, *chakra*—the emblem of protection, *śaṅkha*—that of salvation, *gadā*—that of destruction. The complexion of Para-Vāsudēva has the lustrous blue colour of the peacock; he is to be clad in yellow garments and adorned with the *kirīṭa*, *kēyūra* and other ornaments. This Para-Vāsudēva is the deity who is responsible for all the cosmic functions of the Creator. Later on Para-Vāsudēva assumes a form with four faces; this latter form in its turn breaks up into two as Nārāyaṇa and Vāsudēva. Of these Nārāyaṇa, is dark in colour as the rain-cloud and Vāsudēva, crystal white. From this last Vāsudēva just mentioned comes forth Saṃkarṣaṇa; from Saṃkarṣaṇa comes forth Pradyumna; and from Pradyumna, Aniruddha. Every one of these four forms is possessed of four arms. Vāsudēva among them possesses all the six attributes, namely, wisdom (*jñāna*), energy (*śakti*), sovereignty (*aiśvarya*), strength (*bala*), brightness (*tējas*) and heroism (*vīrya*), and is free from all evil (*nirdōsha*). Saṃkarshaṇa possesses more of *jñāna* and less of the other five attributes, while in Pradyumna *śakti* or *bala* is dominant; Aniruddha is endowed with the preponderance of *aiśvarya*. From out of these four forms of the Lord others came into being. From Vāsudēva came forth Kēśava, Nārāyaṇa and Mādhava; from Saṃkarshaṇa came forth Gōvinda, Vishṇu and Madhusūdana; from Pradyumna came forth Trivikrama, Vāmana and Śrīdhara; and from Aniruddha came forth Hṛishīkēśa, Padmanābha and Dāmōdara. Such is the evolution of these twelve different divine powers. The deities Vāsudēva, Saṃkarshaṇa, Pradyumna and Aniruddha, from whom the above mentioned evolution took place, themselves assumed secondary forms respectively known also as Vāsudēva, Saṃkarshaṇa, Pradyumna and Aniruddha: from these secondary deities came forth Purushōttama, Adhōkshaja, Narasimha and Achyuta respectively: from Purushōttama came forth Janārdana, Upēndra, Hari and Kṛishṇa. Thus, according to the *Bṛihad-brahma-saṃhitā*, did these twenty-four forms (*Mūrtis*) of Vishṇu come into existence.