In the Vedas, Vishnu NSE -3.

23 % is the name of a minor god, who is younger brother of Indra, and is known for the
three steps he took to span the world. But later, in the Puranas, we see a shift in Hindu mythology and he becomes
the preserver of the world. What preserves the world? Good governance, or dhrama? What is good governance?
Adequate wealth generation and adequate wealth distribution.

And so, Vishnu has always been associated with economic activities: just as Krishna as cowherd, is
linked to animal husbandry, while his elder brother, Balarama, holds a plough and is linked to
agriculture. As Ram, he is considered fair and just, alluding to proper distribution of wealth. In fact,
Vishnu is called down to earth every time the earth is plundered and the earth appeals to him in the
form of the earthgoddess, Bhu-devi, who takes the form of a cow.

In fact, cow is a metaphor for earth making all kings Gopala, or cowherds, those who ensure the earth is
being ‘milked’ correctly. What is interesting is that the form of Vishnu connects him with economic
activity. And this is best understood when we compare and contrast him with Shiva, who became
equally powerful god in Puranic times, as compared to his less popular Vedic form, Rudra.

Shiva is imagined as a hermit, linked to desolate mountains, caves, and crematoriums. He is smeared
with ash. He wears animal hide. He can be seen wandering alone in the forest, trident and rattle-drum
in hand. In contrast, Vishnu is linked to an ocean of milk, to butter, to rivers, to woods, to farmlands and
pasturelands. He wears silk fabric, assuming the existence of farmers, spinners, weavers, dyers and
washers.
He wears gold ornaments, assuming the existence of miners, smelters, smiths and jewellers. Shiva’s ash
is made effortlessly by burning wood, dung and corpses. Vishnu’s sandalpaste demands effort. The
aromatic stick has to be rubbed on a wet rock for a long period of time.
The more effort, the more sandalpaste. Just comparing and contrasting ash and sandalpaste makes
one realise the difference in the philosophy of Shiva and Vishnu, seen through an economic lens. Shiva
is about letting go and accepting what is. Vishnu is about making efforts to enjoy the good things in
life.
This thought recurs when we see how they associate with milk. Shiva is linked to raw unboiled
unprocessed milk. Vishnu loves butter and ghee, creation of which demands effort.
Shiva does not seek milk; Vishnu demands to be served, and even enjoys stealing butter and
distributing it to all. Shiva is the bull, who cannot be domesticated, but still is vital to the economy as
bulls make the cows pregnant. Castrated bulls, or bullocks, can be beasts of burden but they cannot
make cows pregnant. Vishnu is linked to cows, which is vital for rural economy.
And if there is no hunger, there is no demand, or supply, or market. In other words, destruction of the
economy. Is that good? The goddess tells Shiva that while outgrowing one’s own hunger is good, surely
taking care of other people’s hunger, feeding others is also good. Thus a counter-point is added to
Shiva’s hermit ways. Shiva’s hermit ways challenges the hunger of man, but so does the idea of
generosity that the Goddess speaks of and Vishnu embodies
Yes, hunger sustains the market. But whose hunger? Our hunger or other people’s hunger. What
hunger sustains the world? The shareholder’s or the consumer’s or the employee’s. Capitalism is
obsessed with shareholder’s wealth. Communism with employee’s wealth.
Capitalism celebrates consumerism. Communism mocks it. Yet a perfect ecosystem is one where
everyone’s hunger is satisfied, and more importantly satiated. A satiated Vishnu feeds the world, thus
creating Vaikuntha.