Image of Lakshmi, the Goddess of Wealth, the consort of Vishnu, with attendant
3. Worship of Vishnu and Vaishnava doctrines.
In the Central Provinces Vishnu is worshipped as Nārāyan Deo, who is identified with the sun, or as Parmeshwar, the supreme beneficent god. He is also much worshipped in his incarnations as Rāma and Krishna, and their images, with those of their consorts, Sīta and Rādha, are often to be found in his temples as well as in their own. These images are supposed to be subject to all the conditions and necessities incident to living humanity. Hence in the daily ritual they are washed, dressed, adorned and even fed like human beings, food being daily placed before them, and its aroma, according to popular belief, nourishing the god present in the image.
The principal Vishnuite sects are described in the article on Bairāgi, and the dissenting sects which have branched off from these in special articles.[4] The cult of Vishnu and his two main incarnations is the most prominent feature of modern Hinduism. The orthodox Vaishnava sects mainly differed on the point whether the human soul or spirit was a part of the divine soul or separate from it, and whether it would be reabsorbed into the divine soul, or have a separate existence after death. But they generally regarded all human souls as of one quality, and hence were opposed to distinctions of caste. Animals also have souls or spirits, and the Vishnuite doctrine is opposed to the destruction of animal life in any form. In the Bania caste the practices of Vaishnava Hindus and Jains present so little difference that they can take food together, and even intermarry. The creed is also opposed to suicide.
Faithful worshippers of Vishnu will after his death be transported to his heaven, Vaikuntha, or to Golaka, the heaven of Krishna. The sect-mark of the Vaishnavas usually consists of three lines down the forehead, meeting at the root of the nose or below it. All three lines may be white, or the centre one black or red, and the outside ones white. They are made with a kind of clay called Gopichandan, and are sometimes held to be the impress of Vishnu’s foot. To put on the sect-mark in the morning is to secure the god’s favour and protection during the day.
[1] Bombay Ducks, p. 194.
[2] For a suggested explanation of the myth of Parasurāma see article Panwār Rājpūt.
[3] See also article Ahīr.