➊ Symbolism In Churning Of The Milk Ocean

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Symbolism In Churning Of The Milk Ocean

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Symbolism of Churning Milky Ocean by Nithyananda

The famous Vedic verse Purusha Sukta, describing the cosmic man, states, "chandrama manso jatah": "Moon was born from the mind of the cosmic man," i. The Moon is close to us, and reflects the light of the Sun. The Moon is the most visible planet of all, to us here on Earth, because we can look at it so easily. It neither burns our eyes, nor hides in the deep darkness of space, like the others. Rather, the Moon is up close and personal, showing herself fully to us. The Moon is indeed very dear, close, and friendly. It's light is very nice and pleasing. Her full bodily lustre each month is a rising sight to see. The Moon rules the mind, the emotions, feelings, nursing, nurturing, mothering and the overall life of the person.

An afflicted Moon greatly shapes the personality in the direction of the affliction, whether it is harshness of character, sadness of mind, or an angry and aggressive nature. Similarly, benefic influences upon the Moon in a chart, or a well placed Moon we could also say, bestows the reflections of helpfulness, peace of mind, cleanliness all around, and so forth. The Moon is best placed in the first few degrees of Vrishabha Taurus where it is called exalted. Opposite from there, in Vrishika Scorpio it is least auspicious and called debilitated. The Moon is lord of the sign Katrka Cancer and also of the house where Cancer is located.

Moon signifies: It is a cold, calm and quiet planet and represents mind, reflective, feminine, night, emotions, sensitivity, nurturing, security, past, past-lives, patterns of behaviour, receptivity, caring for others, heredity, Mother, motherland, the public or masses, popularity, inner contentment, money, general well-being, home, water, habits, subconscious mind, growth in early childhood, fertility, breast, menstrual cycle, eyes, lungs, liquids and nurses. Direction north-east, element is silver. Keywords : Physical strength, Focus, opinions, aggression, logic, discipline, recklessness, friends and Brothers.

Mars is said to be the commander-in-chief of the assembly of the nine planets. It is also personified as the god of war. Mars is the Ksatriya of the Gods, meaning the warrior. Mars rules aggression, weapons, enforcement of law, emergencies, urgencies, weapons, energy, suddenness, rashness, anger, the colour Red, and related items and matters. There are points in all of us when we apply our energy and quickness, usually to prevent a disaster, or to save a situation.

For example, we move quickly to catch a falling glass object. Mars likes to protect- we race to save a child from running into the street. If somebody is hurt, we hurry to the scene. Mars people are often involved in causing bleeding with their weapons or stopping bleeding with their medical equipment. The gun of the soldier kills some and saves others. It's good to be on the right side of a person under the influence of Mars. A weak Mars makes one easily tired, jittery, easily angered, and reactive.

Mars aspects 3 signs, the 4th, 7th and 8th signs from its own position. Mars represents the energy, stamina and brothers of the individual. If well placed, it brings strength and focussed energy, if poorly placed accidents and injuries. Mars is best placed in Makara Capricorn where it is called exalted. Opposite from there, in Katrka Cancer it is least auspicious and called debilitated. Mars is lord of the sign Mesha Aries and Vrischika Scorpio and also of the houses where these signs are located. Mars signifies: Energy, action, passions, male influence, courage, strength, motivations, anger, violence, determination, aggression, bluntness and boldness, injury, accidents, war, chemists, fire, anger, surgery, initiative, motivation, courage, technical or mechanical ability, sports - athletic, military figures, police, fires, physical strength, operations, muscles, blood, sexual vitality, weapons, machines, conflict, can inflict death, fire, selfish, criminal, goal oriented action, self-righteousness, land, property and real-estate, brothers, enemies, science, instruments, guns, knives.

Its element is copper. It's colour is red and direction south. Keywords : Speech and communication, skills, intellect, dexterity, equanimity, neutrality, curiosity, playfulness. He is called Saumya, that is, "Son of Soma [Moon]. The Moon, being his father, is friendly toward him, but Mercury knows that he is son of the wife of Jupiter and so he is in conflict with the Moon, who seduced his mother. Mercury is youthful and causes youthfulness or immaturity in the chart in the house it resides. Mercury is the negotiator, so it rules in us the ability to be diplomats, negotiators, deal-makers, or good liars.

Mercury rules all types of communications, spoken and written. A good Mercury in a chart makes for careers where speaking, studying, thinking, writing and other scholarly thinking related matters are necessary. A bad Mercury can work towards making a person dumb or odd in mental workings. Mercury, being youthful, is neither mature nor convinced about anything for certain. He is truly a gullible boy, so, he is easily influenced by other planets. Any planet with Mercury will influence him. So Mercury is called "mutable" or "changeable". This reflects in the chart very much. Mercury always stands for the thinking capacity in a person, which in Sanskrit would be called your "Buddhi" or "intelligence".

Mercury's Sanskrit name is therefore "Budha", which also means "the intelligence". Mercury represents the speech, intellect and friends of the individual. It is a very, adaptable and curious planet. If afflicted, it gives speech problems and a poor discriminative ability. If well placed it makes a person witty, easy going and skillful. Mercury is best placed in Kanya Virgo where it is called exalted. Opposite from there, in Meena Pisces it is least auspicious and called debilitated. Mercury is lord of the sign Kanya Virgo and Mithuna Gemini and also of the houses where these signs are placed. Its element is bronze and the colour is green and direction north. Mercury signifies: Mercury is talkative and tactful, but not harmful.

It is a good trader, mathematician, editor and publisher. It has excellent argumentative and analytical power and mind. Intelligence, wisdom, speech, education, matters relating to communication such as speech and writing, humour, trade, commerce, sales, education, ideas, thoughts, school, analytical and rational mind, cognitive intelligence, sense of humour, youth, trickster, truth, telephones, television, computers, travel especially short distances, childhood, aunts and uncles, neighbours, adaptability, twins, astrology, nervous system.

It represents memory, throat, arms, maternal uncles. Keywords : Knowledge, Expansion, children, education, spirituality teachers and teaching, Optimism. Jupiter in Sanskrit is known as Brahaspati or Guru. In the Brihat Parasara Hora 1. In the Vishnu Purana he is said to be Brahma. Sometimes he is identified with Ganapati Ganesh , and sometimes with Angiras the priest of the gods and lord of sacrifices. There is also a story that the wife of Angiras gave birth to Brahaspati Jupiter , who is the presiding deity of mental powers and the teacher of gods. He is the teacher of the science of light, that is, vedic astrology and astronomy. He is the ruler of the Sun and the Moon and controls the movement of the planets. In the Rig Veda Brahaspati is said to be born in the sky with seven faces and seven rays.

Brahaspati defeats his enemies and breaks their forts. No ritual sacrifice can be complete without invoking this teacher of gods. He is the seer who perceived and wrote one of the hymns of the Rig Veda In the Skanda Purana it is said that Brahaspati worshiped Shiva for a thousand years and as a reward Shiva made him the planet Jupiter. Jupiter is the "Guru of the Gods". Jupiter is called "Guru" in Sanskrit. Guru means "teacher" because he is "heavy with knowledge". Jupiter is also called Brihaspati bree-haws-putt-tee. Brihaspati is the name of the Guru of all the demigods in the higher planets. He is the advisor, or teacher, of the demigods. A good Jupiter in a chart which leans towards Jupiter in a positive way will grant good relations with Priests, Law, Higher Education, the Legal system, the Financiers of the world, and so on.

Jupiter encourages righteousness when he is strong. Jupiter is a large planet, and so rules largeness in things. Jupiter tends to expand things. For example, if Jupiter affects the Lagna, which rules the body, then the body will tend to be large, or fatty. When a good Jupiter affects house ruling money then the money will tend to grow. Gurus and advisers are always well wishers, so Jupiter is very giving or kind, and is known as a great giver or granter of fortune. Jupiter is considered the most benefic planet, because of his nature of always wanting to give and grant benedictions. Because children are an expansion of life in many ways, as well as a gift from God, Jupiter rules children.

Because Jupiter represents God through his many advices he has a tendency to be related to the ninth house, which rules God in our lives. Jupiter represents knowledge, wisdom and the offspring of the individual. It is a planet of expansion, growth and good fortune. Jupiter is best placed in Katrka Cancer where is called exalted. Opposite from there, in Makara Capricorn it is least auspicious and called debilitated. Jupiter is lord of the signs Dhanus Sagittarius and Meena Pisces and also of the house where these sign are located. Jupiter aspects 3 signs, the 5th, 7th and 9th signs from its own position. Jupiter signifies: Spiritual teacher, guide, truth, religion, philosophy, spirituality, grace, law, the great benefic, fortune, wealth, expansion, higher education like colleges, optimism, generous, joy, luck, self-indulgent, excessive, faith, children, money, husband in a females chart, long distance travel.

Keywords : Pleasure, love, sex, happiness, sensual desire, service, devotion, courtesy, manners, vitality, respect, improvement. Venus, known as Shukra in Hindu mythology, is the son of the great seer Bhrigu. Bhrigu was an astrologer and taught his son all of the spiritual sciences and scriptures. Because of Shukra's enmity toward Brahaspati Jupiter , he Shukra agreed to be the teacher of the asuras antigods. When Shukra became the preceptor of the antigods, in order to protect them against the gods and subgods he worshiped Shiva and learned from him the method by which he could bring them back to life even after they were killed in battle.

Shukra in Sanskrit means "semen". Venus is called Shukra in Sanskrit. Shukra literally means "semen", but more generally means "refined things". Venus rules over all types of refined things that are desirable such as art, music, flowers, love, beauty etc. A well placed Venus in a chart that is well disposed towards Venus will grant to the person a life full of "the good things" such as those things mentioned above. The Vedic way of understanding of life, and the process of elevation, is such that addiction to material gratifications are known to be often "an-arthas" or "unnecessary".

Too much stress is laid upon material gratifications in ungodly societies. So, Venus is loved and followed when the person or society is of the materialistic type. For Westerners, a good Venus is considered a good thing, because it helps in bringing in material wealth, sense gratifications, and all types of material fortunes. Famous, rich and beautiful people often have strong Venus, as these blessings are highly desirable to the materialistic masses, who love to worship such "achievements" in life. People in general are much more interested in the "Lives of the Rich and Famous" than they are in the "Lives of the Intelligent and Devoted".

While Jupiter tends to give advice leading to surrender to higher principles, Venus gives advice which works for us in the here and now. Jupiter is more about dharma, or religion for higher principles, whereas Venus is more about a dharma or self serving ways. The entire Vedic principle is to surrender to the greater laws of God, whereas Venus teaches us to maximize things as they are now, for ourselves. But it is not that one is bad and one is good - it's that priority has been established correctly. It is not wrong to have material quality in our lives, or pleasures and enjoyments, but they should not direct us and dictate our actions when higher principles of goodness are at stake.

Venus represents the enjoyment, taste, sexuality and relationships of the individual. It can give a person a great sense of aesthetics and very pleasant personality, or sensual and tasteless, dependant on how well it is placed in the chart. Venus is best placed in Meena Pisces where is called exalted. Opposite from there, in Kanya Virgo it is least auspicious and called debilitated. Venus is lord of the sign Vrishabha Taurus and also of Tula Libra and of the houses where these signs are located. Venus signifies: The feminine spirit, beauty, grace, charm, refinement, luxuries, wealth, sensuality, vanity, charisma, glamour, good taste, sexual attraction, elegance, comforts, arts, music, theatre, love, wife in a males chart, pleasure of the senses, sugar, affections, conveyances, flowers.

Keywords : Ambition, fear, responsibility, the perseverance and capacity for hard work, stress, isolation, Old people. In Sanskrit he is called Shani or Shanaishchara the slow mover , because he takes about two and a half years or so to pass through each constellation of the sidereal zodiac. In the Linga Purana it is said that Shani was born from the solar deity Rudra. Saturn is known for his ring. Saturn rules restrictions - or things that surround us on all sides. All types of blocks, restrictions and obstacles are the ruling lot of Saturn.

The wedding ring is related to Saturn, because it represents a restriction that prevents certain types of actions - namely, courting other spouses and therefore the ring is a symbol of a block or restriction. Saturn is the outermost planet in the Vedic scheme of things, and so has "the last laugh". Saturn is final, being the last one. Saturn rules all types of final things, or things which are insurmountable. Saturn is "the bottom line" in many ways. The Infinite which was before creation and from which the created beings had emerged out, as an effect, is naturally the Primary Cause Moola-Kaarana. One who thus lifts the world drowned in Adharma to the sunny fields of Dharma is vrishaakapih. As all forms have risen from Him, exist in Him, and dissolve into Him alone, all forms are His own different forms.

Attachment to a thing is possible only when the object-of-attachment is other than the subject, In the One Infinite Reality there cannot be any attachment with anything, mainly because there is nothing here that is not the Infinite Itself. Similarly, the Self indwells all and all dwell in the Self. Therefore, the Self exists like air-allowing everything to remain in it and sustaining everything by it. The term Satyam used in philosophy has a special connotation. That which remains the same in all the three periods of time is called Satyam. That which seemingly exists, but which never was nor shall ever be, is considered as a false delusion, A-satya. He who remains the same, before the creation, during the existence and even after the dissolution, is the Infinite Truth, Satyah.

In Kathopanishad we read the declaration of Lord Death to Nachiketas how the same Truth has come to express itself differently from form to form. To visualize the Paramesvara who revels equally ill all, among the perishables and imperishables, is the Vision Divine. The One. Truth, which has been proved and accepted by the Rishis In the Upanishads through subtle logic and philosophical reasoning, is called Sammatah. This is the most direct and very appealing meaning. Truth remains the same. One Infinite Reality plays the game of plurality. Hence He is called the Samah. Also it can mean as One who is ever united, with Sa Lakshmi Maa. One whose every activity is righteous and who acts only to establish righteousness. It is not only that His actions are righteous but He is Himself Righteousness.

It can also mean as One who takes different forms during His Divine Incarnations-all for maintaining the Rule of Dharma in the world. Rudro bahu-siraa babhrur visvayonis-suchi-sravaah- amritah saasvatah-sthaanur- varaaroho mahaatapaah. He in whose presence all the instruments of perception, feeling and knowing continue their coordinated activity is the Self, the Atman, who is Great Lord Vishnu. The womb yoni from which thoughts and actions had risen is called Visvayonih. Thus, the devotee can invoke Him with thousands of His names when He can readily listen in and rightly understand the exact purity and the real depth of devotion in the devotee.

The Infinite is Ajarah, Amarah and Avyayah. It can also mean as One who is of the nature of Nectar Amritam -a sure cure for those who are suffering from malady of ignorance. Amritah also means Moksha; and thus it is indicated, He is the ever-liberated-the Pure State of Being. He is the One who remains Changeless, because Immortal; who remains the same in all periods of time, because permanent Saasvatah ; and who remains changeless in His nature or Consciousness Sthaanuh.

This is a single term Saasvata-sthaanuh and, therefore, we must add the meanings together- Permanent and Changeless; Permanently Changeless Factor in lire is Vishnu. The Seat of the Self is the most Glorious because the imperfections of the world-of-matter Prakriti are not there in the Spirit Purusha. Liberation from the thraldom of matter is the arrival of the Infinitude of the Self. It is in the presence of Consciousness that we come to know all our experiences. That about which I am not conscious of, I have really no knowledge of it. All knowledges, of all bosoms, in all living creatures, everywhere, at all times, cannot be without the play of Consciousness upon the respective objects of knowledge, and hence this Consciousness is indicated in the Upanishads as Pure Knowledge, in the light of which alone all knowledges are possible.

All achievements and prosperity Aisvarya , all might and power of the living creatures can express themselves through them only when they are alive. This great truth is Maha Vishnu. The cause pervades its effect: gold in all ornaments; ocean in all waves; cotton in all cloth. In the Mundaka Upanishad 4. He is the Almighty and All-Powerful, and no army can stand against Him. Thus, One who gives sorrow and disaster to the vicious, and who blesses with joy and peace to the good people is called Janaardanah. In the Bhagavad Geeta Ch. The Lord alone is the One Experience without which the Vedas cannot be fully realized. The surest and the most exhaustive commentary of the Vedas is to be found only in a stilled mind, which is in communion with Vishnu, the Supreme Reality.

Geeta Ch. In Kenopanishad in the closing stanzas, the teacher insists that all knowledges are Its limbs. Mere word meaning cannot give us the true concept of the subtle theme discussed in the Vedas. Continuous reflection upon their declarations alone can reach us to the peaks of their imports. It is absolutely necessary that the student of the Vedas should try to understand the meaning of their declaration. One who experiences something more than the ordinary is called a Kavi. President is one who is responsible for the conduct of the assembly; he guides the discussion in a disciplined manner, and ultimately at the end of it all, he dissolves the meeting.

All through the discussions he never interferes with the freedom of speech and action of the members, if they act within the agenda of the day. Similarly, the Lord presides over all the fields of activities, never interfering with the freedom of the individuals to act. When in the Heaven of our bosom, the thought-angels are threatened by the negative tendencies and criminal purposes, He to whom the good in us surrender totally for sure protection and safety is Vishnu, the President within the bosom.

The One Sacred factor that constantly thus illumines all the nature and functions Dharma of the body, mind and intellect is the Dharmaa- dhyakshah, Lord Vishnu. Thus, the Essential factors, with which alone the endless play of creation, sustenance and destruction can continue, are the glories of the Self Aatma-Vibhooti. In Vishnu Purana, four distinct vibhooties of the Lord -when He functions as the creator, sustainer and destroyer -are found enumerated. From the standpoint of a Vedantic student, since in the Non-dual Reality there cannot be anything other than It- self, all the plays of the gross, the subtle and causal bodies, in the microcosm and in the macrocosm, are the glories vibhooties of the One Self.

In the Absolute, in the Eternal, all these are transcended; these- the water, dreamer, deep-sleeper, the Tureeya -are all Its Glories. The Truth, that plays thus Himself in these four levels having apparently created the world of experiences, is Vishnu, the All-Pervading. According to the Vaishnava literature, for the purpose of creation, Maha Vishnu Himself became four mighty powers Vyooha and they were called Vaasudeva, Samkarshana, Pradyumna and Aniruddha. One who has Himself these four mighty powers, necessary for the conduct of plurality, is the Great Self, Maha Vishnu.

The manifestation of the Might and Glory of the Supreme are the play of the waking, dream and deep-sleep conditions. With reference to these three, transcending them all, is the fourth plane-of-consciousness the Springboard for all these three. He, whose Glory are all these four grinding, crushing, fearful experiences of duality, is the One Non-dual Self, the Great Maha Vishnu. According to the Puranas, these four are used by the Lord in maintaining Dharma among mankind. By its Light alone all these are illumined. The world-of-objects projected by the sense-organs, the inner psychological play and this world-of-matter constituting the field-of-plurality, all together is comprehended by the term Maayaa. The Pure Self, expressing through the gross, the subtle and the causal bodies, becomes the waker, dreamer and deep-sleeper, experiencing all happenings, good and bad, as the individuality in that living person.

Consciousness, Purusha, identifying with and functioning through matter Prakriti , comes to experience the endless modifications that are born out of Prakriti. The Self in Its Infinite nature is actionless and yet in Maayaa seems to function and becomes the Enjoyer or Sufferer of the actions of matter. Vishnu is one who forgives us readily all our trespasses, and conquers for us all the inimical forces in our inner personality.

At the time of dissolution Pralaya when the entire gross and subtle bodies go to lie absorbed in the Total Causal-body, the world, in Pralaya, lies merged in Eesvara. Before the gross world-of-plurality emerges out there should be a condition of subtle manifestation of it in the form of thoughts. Thoughts constitute the mind-intellect; when the Infinite functions through this Total Mind-intellect, It is called as Hiranyagarba the womb of all objects, it is from the Hiranya garba-state, the manifestation of the gross world emerges out, when the lord comes to play as a Virat Aatmaa. He is the Uncontaminated Aliptah. The Light of Consciousness is the Illuminator of the mind, and so the peace of virtue or the agitations of the sin cannot affect the Illuminator -the Illuminator being always different from the illuminated.

One who realizes the Self can thereafter stand apart from the thraldom of matter, Victorious over the tyrannies of the flesh, feelings or facts. Thus, the Seat of Self is the Seat of Victory over matter. The Peace and harmony of the Self can never be assailed by the noisy hordes of the world of plurality. In all undertakings He alone wins; One who never knows any defeat or failure. The former is clear to those who have so far followed the commentary, and to them the latter may be a very confusing statement. From the standpoint of the Puranas, it is logical. The Self has manifested as the various Incarnations from time to time because of the condition of the world, and therefore, Visvam is the cause for His manifestations. Such an explanation we find in the Harivamsa Indra, the king of the sense-organs, is the mind and the Consciousness, which is the Self, is the One factor that dynamises the mind.

Since life is that which controls even the mind, certainly It is superior to the mind and this Self is the Maha Vishnu. He checked Vamayati the rising pride of possession in Bali, hence He, in that incarnation as a Vatu, is called Vaamana. Vaamana, when He got the promise from the righteous King, and when He started measuring, the Lord took His Cosmic Form, and with each step measured the earth, the interspace, and the heaven. In Harivamsa there is a beautiful description of the little Vaamana growing into His Total Form. The rate of His expansion is described with reference to two fixed factors the Sun and the Moon.

Even insignificant actions, which, ordinarily, people would think are empty and purposeless, are never really so, when they spring from Him. Even when He punishes, it is only for inaugurating a greater evolutionary blessing. Impurities in a substance are things other than itself; when dust is on the cloth, the cloth is impure, unclean. And Suchih is One who gives this purity to those who contemplate upon Him constantly. Wherever, in the organism, we meet with any strength and vitality they are all the strength and vitality of the Self.

Just as the hub of a wheel holds the rim unto itself by its endless spokes, so too the Aatman, the Self within, lends Its vitality to every cell in the body and to every thought in the inner-equipments. In none can anything happen which is not a glory borrowed from Him. And, the Self, being the same everywhere, in all existence, in both the movables and immovables, gross and subtle -in the manifest as well as in the unmanifest - He certainly is the One who holds the world of phenomena unto Himself in a vast embrace of Love and Oneness.

It therefore must also connote One, who has the whole created world as His own form, since the creation is His own manifestation as the Subtle and the Gross. In the previous epithet Samgrahah, He was shown as the Cohesion of Love in the world of matter and energy, and in Sargah, He, as the One material and efficient cause of creation, was shown as also the very supporter of the manifested world. But who supports Him? He is Dhritaatmaa - He is established in Himself. Everything in nature strictly obeys ever all His Laws. That final knowledge, knowing which every-thing becomes known. All sciences are investigations into Truth After observing the nature and behaviour of things and beings when the investigator moves ahead seeking the ONE Harmonious Chord of Reality that holds all phenomena in its inescapable love-web, the scientist of Truth-comes to reject first the gross, and soon thereafter the subtle realms, and ultimately even the causal factors, and thus-comes to apprehend this harmony, which he is seeking as the very subjective core of his own Self.

One who is a master of all knowledge Vidyaa is also termed as Vaidvah. All attempts in attaining an at-one-ment with the Self is called Yoga. The Goal, the Self, therefore, in the language of the seeker must be Sadaayoga-ever-in yoga. The powerful men of strength and valour when they grow in their audacity to become tyrants, the Lord manifests to destroy such Raakshasas and thus protects the Dharma and the Good. He who helps introspection and meditation in the seeker is Maadhava. The springtime in India is called as Madhumaasa since spring is the season of flowers; full of honey for the bees, and joy for man.

The month called Madhu March- April is the Chaitra month which is considered specially auspicious for prayers, and meditation. One who is of the nature of the Maadhava-maasa, the month of Maadhava April-May can also be the suggestion in this term. Vaisaakha April-May is considered as the most auspicious time of the year for the worship of Vishnu by all Vaishnavites. Lending to them, all their very vitality, is His mere presence! He is the very Substratum upon which all the plurality spring up and play their infinite enchantments, constantly basking in the Light of the Supreme Consciousness. Aatman, the Self, is untouched by the play of Maayaa, and yet the Maayaa-play is sustained only by the exuberant warmth of His Divine presence.

The Sun is the Master of all clouds, inasmuch as, in its presence, borrowing its heat, water by its own nature gets evaporated, and the water, vapour again, because of its own nature of a lesser density than the atmospheric air, rises to the higher altitudes and gathers there as clouds. It is, again, the nature of the atmosphere that at higher altitudes it is cooler and the water-vapour so cooled becomes water again, and due to the higher density of water it descends as rain. The Powers of creation, of sustenance and of annihilation-in their totality is the world of birth and death that we live in. This wonderful world cannot be sustained without the endless enthusiasm of this Mighty Power. The term employed here, the Enthusiastic Accomplisher, is indeed one of the most appropriate names for Maha Vishnu.

He, being Omnipotent, is the Source of all Strength that we see in each individual organism in life. His Vitality reflected in each of us, is our individual strength; naturally He is the Infinitely Strong, Mahaabalah. Here He is indicated as Omniscient. The Supreme, functioning through the intellect, is the intelligence. The intelligence in a mathematician, poet or an artist, scientist or politician-all are the different play-patterns of energies invoked from the one Supreme Intelligence, and therefore, Mahavishnu, the Self, is called here as Mahaabuddhih, the Reservoir of all Intelligence.

Since the Divine is the very source, from which alone the dynamism for creation can manifest, the Supreme Divinity is termed here as the Mahaaveerya. Power here means efficiency. He-whose manifestations are the power-of-action, the power-of-desire and the power-of-knowledge saktees-must necessarily be the most powerful, in as much as a play of these three powers is the total play of the world.

The Pure Consciousness is the illuminator of all, including all other material sources of light in the world-Sun, Moon, stars, fire etc. This is Mahavishnu-the Supreme Self. Ordinary things can be defined, described or explained because they come within our experience. Our objective experiences can be satisfactorily expressed in words. Since these equipments are infinite in number, as the individuality jeeva in each one of the created beings, His own Glory expresses in endless manifestations. In the Puranas, we find two instances, wherein the Lord has been described as the uplifter of or as having lifted and supported the mountains.

Again, the Supreme, as Lord Krishna, in order to protect the cows had to lift the Govardhana Mountain. Because of these two stories in the Puranas, Lord, the Protector of the mind in Saadhanaa, is called as Mahaadridhrik. Vishnu is the Divine, that supports the mind-intellect of the Saadhaka while he is churning, through study sravana and reflection manana , his own Milk-like pure heart-of devotion in order to gain the experience of Immortality Amritam. She is found to remain never permanently in any bosom. Even saints and sages, in recorded history, have come to compromise the perfections in them.

The only place, where imperfections never enter to molest the serene essence, is the seat of Eternal Perfection, which is the bosom of Narayana. The term gati is used to denote not only the goal, but the very movement, as well as the direction and the way. Narayana is the very Direction, Path, Progress and the Goal for his devotees. Irresistibly, the will of the Lord functions in the world of created things-and-beings. Just as in the world of matter, the laws of nature are irresistible, the Rhythm and Harmony of Truth ever march in their Eternal Logic of objectless Love and immaculate perfection. Time and tide wait for none. When the sun rises, the living creatures absorb energy and nothing can obstruct this process.

In the presence of the Self, the worlds of matter must get thrilled into their own independent activities, and in all these welter of efforts and exertions, achievements and failures, joys and sorrows, the Self is not involved by the Irresistible Enchantment of His presence, the Gopis seek their own fulfilment in their own dances. In the Puranas, we find Bhagavan Vishnu taking up in His various Incarnations different manifested forms and in all of them He was victorious; ever irresistible Aniruddhah is His Might. In the Upanishad we have the declaration, that the Infinite Perfection, the Lord is of the very nature of Absolute Bliss.

In the Aanandavallee of Taittireeya Upanishad we find the arithmetics of Bliss. The Rishi concludes that all joys of the world and heavens-mental and supramental-are all but flickerings of the Infinite Bliss, which is the Lord Mahavishnu. This great Self is Mahavishnu. We have already indicated that Go means Vedas. Govit- Vedavit-those, who have realized the Theme indicated in the Vedic declaration as the Essential Reality in their Own subjective bosom. They are called the Seers or Sages. Consciousness illumines objects and therefore in terms of worldly knowledge the Upanishads declare that the Supreme is the Light-Infinite. In the forms of the ten incarnations, He had controlled the irresistible tyrannies of the vicious against the good. Here the term I, the first person singular used, denotes the supreme.

Self functioning through the conditionings. Thus traditionally in the Upanishads, the Suparnas suggest the Jeevaatmaa and the Paramaatmaa sitting on the same tree body : one Jeeva eats the fruits of actions and the other the Self merely gazes on Saakshee. Vishnu is this All-experiencing Principle of consciousness. Consistent creative thinking is called tapas. For this, mental concentration is unavoidable. Mind cannot have consistent concentration unless it can have a perfect control over the sense-organs. Even when the mind is withdrawn from the sense-organs, it must have a consistent intellectual ideal to concentrate upon. We have described this term earlier According to Sankara, here the term may mean one who has a navel region which in its rounded beauty, is as charming as the lotus flower.

Since all creatures have emerged from Him, the living creatures are His children Prajaa and He is their Pati. Thus Vishnu, as the only source from which all creatures have emerged out, is called as Prajaapatih. Everything born must perish. The one who has no birth has no death. The waves die but not the ocean. That which is Changeless in the changing whirls of matter is the Infinite Vishnu.

The Consciousness that illumines all motives and intentions -and the manifested activities that spring from them -in each individual, at all times, is necessarily the Witness of all, the Seer of everything, Maha Vishnu. The Law be- hind all destruction and change in the Maayaa is the Mighty Lord. On transcending the Vehicles of the body, mind and intellect, at a time when all experiences of perceptions, emotions and thoughts are annihilated from us, the Experience left over is the Supreme.

And in the Non-dual Supreme, there cannot be any object other than itself. He is Simhah -a word that has been formed by the mutual transposition of the letters in Himsaa. Even taking its obvious superficial meaning Vishnu is a Lion in our bosom, in as much as, He is the king of the forest of Samsaar: at the roar of Narayana all the animal-passions flee from the jungles of the mind. In fact, the fruit of an action is nothing other than the action itself; the action itself presents as its fruit in a different period of time, maturing under its own Law.

The Supreme is the Law and the Law-giver; and the Light of Consciousness functioning in the mind and intellect Itself is the individuality Jeeva , that comes to suffer the good and bad results of the actions. Thus not only that it is He, who is the Giver of the results but It is He, again, Who is the enjoyer or the sufferer of the results. Hence He is called as the One who is apparently conditioned by the actions that emanate from Him, Sandhimaan, enjoyer conditioned.

In fact, He is the One presiding over and illumining all actions; the very Law of reaction Itself; the ensuing experience in all actions of all people, at all times. From the standpoint of our existence, with reference to our individual existence, the Divinity in us, for all appearances, seems to be conditioned; this Sandhimaan, the Jeeva in His own Pristine Purity is Maha Vishnu. One who is ever consistent in His nature and One who remains changeless, at all times. Ajah is also a term denoting the Creator, Brahmaaji; He who, in the form of Hiranyagarbha, apparently creates the delusory world of plurality is Vishnu. In the long run, everyone in his own maturity will have to come and accept and walk the path of Vishnu -He is the final Goal.

In the lesser levels of evolution, the animal-man may deny himself the peace and joy of living the spiritual values, and deluded by the senses and enchanted by the flesh, he may live a life of sense-joys and temporary fulfilments. His also is the final victory and one can stand apart from Him in a victory over him. He is the One who, through Sastra, with firm hand, instructs and guides us through the righteous path, drives us along steadily to progress in cultural beauty and finally reaches us at the Great Goal of all evolutions: the Seat of Vishnu. This term clearly shows that all the thousand terms, used herein, though can be considered for the Saguna worship of Vishnu, represent nothing other than the Pure Self, which is the famous theme of the Hindu Scriptures.

Through hundreds of suggestive definitions, this Great Self has been successfully pointed out through declarations of Its Transcendental Nature and through statements of negation indicating what He is not. The Supreme is the Destroyer of the enemies of the gods. The sensuous claims of the flesh, the mild assertions of the ego, the nocturnal devils of i desires and passions, are the common enemies of the higher mind aspiring to evolve. When invoked with true devotion, He who drives away and destroys the inimical negative tendencies, and helps the devotee to master himself, is Suraarihaa, Sri Narayana.

Since the Lord, the infinite alone, is the very author and knower of the Vedas, He is the Teacher in all spiritual study. Aatman being the Light, that illumines the knowledge in the teacher, his very capacity to speak and the very ability in the student to hear, understand and apprehend this great Truth, He alone is the Teacher wherever there is any transference of knowledge. The creative mind of the very first Spiritual Master must have received this experience of the Transcendental, initiated by none other than the Supreme Itself.

Later on, the Man of Realization might come to help other seekers, and to that extent the following generations of disciples, can, no doubt, psychologically believe that the teacher guided them to Truth. But, in fact for all times to come, the final experience of the theme of the Vedas is arrived at only through the final revelation, which has nothing to do with the teacher or the text.

The Guru and the scripture, devotion to God, meditation, moral conduct and the religious discipline are all necessary, in as much as, they prepare the bosom of the seeker for the dawn of realization. But the final unveiling is done by the Infinite alone, and hence, Vishnu, the Self, is the best among the Gurus. Passive truthfulness is the harbour of the fools, the dark den of the cowards; although it is any day better than suicidal un- truth and criminal dishonesty. Not only gravity is a law of nature, itself ever truthful, but it insists that none shall escape its influence or disobey sway. When the eyes are open, the mind is extrovert; the condition of mental introvertedness is expressed in an unconscious closing of the eyes.

When a man is deeply thinking, remembering, contemplating, we find him naturally closing his eyes. Whenever we wink both the eyelids close together and what we are seeing is at least technically veiled from the seer in the eye. The famous garland of Vishnu is called Vaijayantee. The laws of spiritual living can be disobeyed for a long time without any tyrannical onslaught, unlike the law of physical nature, which is blind and uncompromising. Fire knows no mercy. But Narayana, the Great Vishnu, is kind and considerate the while He expresses the Truth of Life eloquently at all times around us. In His Large-heartedness, He has enough paternal kindness to overlook our trespasses. Also the One, wh0 leads Agra the entire pilgrim- age-the Guide. He moves ahead and following His footsteps, keeping Him in our gaze, faithfully following Him, we shall reach the Goal and thus He is called as the leader, Vishnu.

Consciousness has all these three, and therefore, Sreemaan means the Self, the Lord. In the spiritual world, it connotes logical arguments Tarka and lines of contemplation Yukti , which help us in arriving at the absolute experience indicated in the Sruti, are together called Nyaaya. All living creatures are His manifestations and He Himself is the One who has become the many. Here the term Sahasra means innumerable. In short, Maha Vishnu is the Pure Self, ever Immaculate and totally Free from all the sorrows of the constant modifications taking place apparently in the Prakriti. The Self is veiled away from direct experience of all Jeevas. This intellectual state of non-apprehension Aavarana creates the agitation Vikshepa which is the cause for the misapprehensions of Truth as the sad and sorrowful world of imperfections.

Thus veiled, lies the Truth today to the seeker, and that Glorious spiritual Centre is Vishnu. The one who dynamises the day and lends the enchantment of joy to all living creatures is the Sun. The Mighty Truth, who, in the form of the Sun, gives life to all and lends this energy to them to act, is Vishnu. One, who is worshipped at the altar as the God of gods, was Fire in the Vedic period. Invoking the various deities, oblations were poured into the Fire in Vedic ritualism and Lord Fire is entrusted with the duty of conveying the oblations to the appropriate deities Invoked by the devotee.

In short, Vishnu is the Omniscient Lord, who conveys appropriate Karma-phala to the Kartaa doer and thus fulfils all actions of everybody, at all times. Anilah —This term has four distinct meanings. All of them are appropriate here. Dharaneedharah -One who supports Dharah the earth Dharanee. The field of our experiences is the earth, and for all our earthly experiences, Consciousness is at once the very substratum and the very Illuminator. In the Light of Consciousness alone, the web of happenings around is held together to provide us with our experiences.

Suprasaadah -One who is full of the Supreme Grace and who, so little, so easily, becomes so entirely satisfied. Even to those who can remember Him, even if it be in a spirit of constant and faithful antagonism, His Grace is readily available. In Bhaagavata we read Pootanaa, who tried to poison Him, Kamsa, who planned to murder Him, or Sisupaala, who falsely accused Him-all of them were ultimately rewarded by the Lord. The Supreme is ever-pure because, It is untouched by the sorrows lived by matter, when matter is ruled over by its gunas. In Geeta we read that the cause for all the sorrows of the individuality Jeeva is the attachment with matter and its various imperfect conditions Gunas. Visvadhrik -As a Mighty Source of all existence in every thing and every being, He is the Supporter Dhrik of the total world of all perceptions, all emotions and all thoughts Visva.

Herein the Supporter and the supported being essentially one, no calamity comes to the Lord by the increase in population. Ocean, the supporter of the waves, can never feel bothered by the stormy surface and the consequent increase in the number of waves. Visvabhuk -The One who enjoys or swallows Bhuk all experiences Visva. The Supreme Consciousness apparently conditioned by the mind and intellect is the experiencer of the joys and sorrows.

Vibhuh -One who manifests Himself in an endless variety of forms. Though essentially the Infinite is One, Non-Dual and All-Pervading, the Reality, when viewed through the equipments of mind-and-intellect Maayaa seems to have apparently become the pluralistic world. Satkartaa -One who revels and adores those who are good and wise. His palace is ever lit up with His hospitality and He Himself presides over the loving reception of the righteous. Satkritah -One who is adored by all good people, not only is He adored and worshipped by great men of wisdom and devotion-as the Sanatkumaaras, Naarada and others-but He is invoked and worshipped consciously by all living creatures.

Saadhuh -One, who functions strictly according to the righteous code of living is a Saadhuh Atman, the Self, is the Mighty Presence, which apparently lends intelligence and capacity to inert matter. The Supreme Saadhu is Vishnu Himself. Jahnuh -leader of men; the One who leads all creatures along the path of an inexorable law-the law of action and reaction, the rhythm of Karma. Irresistibly, the good is led, by his own subjective disharmony, dashes to reach a hell made by himself for himself. Naaraayanah -This simple sacred word has an endless number of direct and indirect meanings, imports and suggestions, and Vyasa seems to have explored almost all its possibilities. The Shelter Ayanam for man Nara is Naaraayana. The term Nara implies the ego-centric individuality and a large collection of them is called Naara and the One who is the sole refuge for the entire living creatures is called Naaraayanah.

Nara also means Eesvara and the elements Tattvas born out of Him are called Naara; and One who is the controller, the regulator, the very source of all Existence. According to the picture painted in the Puranas of the Deluge, wherein the names, and forms devolve themselves into their elemental waters, the Lord is objectively described as lying alone upon the waters, the Eternal baby, floating upon a banyan leaf. Narah -The Guide: One-who guides all creatures strictly according to their actions is none other than the Ancient Sanaatana Self. Asankhyeyah is one who has numberless names and forms. The infinite variety of things and beings that constitute the manifested Universe are all His Own Form, and hence He is indeed numberless, whom He expresses Himself as the Universe.

Of boundless forms on every side with numberless arms, stomachs, mouths and eyes-neither end nor middle, nor beginning do I see, O Lord of the Universe. Something that is other than the three bodies, something other than the five kosas, something definitely different from the finite world of perishable things is the Infinite Self-which cannot be defined in terms of either the waking or the dream or the sleep conditions. The Self is something other than all these:. This Supreme-most Troth is Maha Vishnu. The goal of His administration is the protection of the good Sishtah. Maha Vishnu is the Governor of all, and the Protector of the good.

Suchih -One who is Pure. The immaculate Reality which is never contaminated by the Maayaa and its by- products is Maha Vishnu. When dirt Mala exists upon anything, it becomes unclean. Siddhaarthah -One who has gained all that has to be gained and achieved all that has to be achieved. Theyare Righteousness in conduct, Dharma , Wealth and Possession Artha , desires and ambitions Kaama , liberation from imperfections Moksha.

One who gains all that He wishes for, or One who immediately gains what He wills is called Siddha-sankalpah. Ordinarily we fail to gain what we demand because of the disintegration within ourselves. Siddhiddah -One who is the Giver of the appropriate reward for all actions, for those who are doing spiritual practices. Lord Narayana is the great Universal Power that brings about the reward for all actions. Siddhi-Saadhanah -One who is the very secret force which enables the seeker to diligently continue all efforts of his seeking.

It is also interpreted by some as the One Mighty Reality, to worship at whose altar is the very means Saadhana for all achievements Siddhi , and this is Sri Narayana. One who showers all Dharmas is called Vrishabhah. In short, one who showers glowing health, burning devotion and thrilling silence on all sincere seekers and faithful devotees is Vrishabhah; and He is Sri Narayana. Vishnuh -All-Pervading: Long-Strident. We had already explained this term earlier 2. Vrishaparvaa -We had already explained that Vrisha means Dharma. The idea here is the seat of all-creative thinking is resting on a psychic, centre, roughly indicated by the navel, and hence we find the description that the total Creator of the universe is sustained and held aloft at the navel of Maha Vishnu.

Vardhanah -One who is the nurturer and nourisher everywhere, at all levels of life, both material and spiritual. Himself to measure under His three steps the whole universe. Every standing apart from everything. With reference to the dream and the dreamer, the waker is, we knew, indeed, separate. Similarly the world of names and forms and its joys and sorrows, passions and lusts, smiles and tears, though they all play in the Self, the Supreme is not affected by them. One who thus remains alone and apart, in His Own Majesty and perfection, even when the world-of-Maayaa is heaving about is Viviktah.

In the daily happenings of Samsar, in its births and deaths, He remains ever changeless and ever unaffected. Srutisaagarah -The ocean for all the rivers of all scriptural thoughts. All scriptures, irrespective of the age, language, tradition and beliefs, ultimately indicate a Theme which is ever the same. All scriptures are rivulets of thoughts, flowing through different terrains of national character and historical climates, gushing to reach forward the ocean of Perfection, which lies beyond the dark sorrows of mortality. Subhujah -He who has graceful arms.

This need not be taken as a description of the physical beauty of the anatomical structure of the arms but since those arms are ever working in the service of His devotees on sheltering them Abhaya and in blessing them Varada they are full of grace and hence graceful. Durdharah -One who cannot be comprehended even by Great Yogis, who spend long periods of time in meditation.

Vaagmee -One who is eloquent of His Glory. The full sense or the term should embrace not only the eloquence in speech, but all physical capabilities in the world, all the Glories or the cosmos, all the beauties or the heart, the total might of the intellect-all are eloquent of His Glory. Through the scriptures of the world, it is again He, who speaks to us of our ultimate Harbour beyond the stormy seas; of Maayaa, in the simple words of brilliant suggestions declared by the Saints, Sages, Rishis, Prophets and other Divine Men.

Mahendrah -One who is Lord of even Indra, the Lord or gods. Vasudah -Vasu means wealth and, therefore Vasudah means One who enriches all, both in their outer prosperity and in their inner well-being. Once surrendered unto Him man learns to live ever in dynamic success, with all the glories of the loving heart, self-controlled mind, and contemplative intellect. Vasuh —The term Vasu has got three meanings: Wealth Dhana , Veil Aacchaadana and Sun Aaditya ; thus He is the One who manifests Himself in the form of the external wealth, for He, as the very sun, nurtures and nourishes the world. He is the One, who veils Himself from the comprehension and understanding of the unprepared men of evil temperaments and who possess no true devotion.

In Geeta and in the Upanishads we find the Infinite described as the very Indweller everywhere in His Eesvara status, and as the very substratum for the universe in the Pure Transcendental nature. In a very familiar chant, traditionally repeated by all devotees, this Idea has been brought out beautifully. Brihadroopah -Vast of Infinite dimensions; pervading all. One whose very form roopa is the totality of the universe and therefore as vast as the universe, nay, in the description of the Supreme Person in the Rig Veda Purusha- sookta we read the Rishis declaring that Vishnu is not only of the total size and dimension of the Universe but He stands beyond it all by ten digits. The term denotes the One who sanctified all dedicated offerings poured into all fields of selfless sacrifices Yajna.

Thus Sipivishtah would indicate the Supreme, who is the Presiding deity in the Sun, giving it both its energy of heat and light. Prakaasanah —The One who illuminates; expressing Itself as the All-pervading Consciousness in every equipment. He is the knower, knowing everything in each bosom Sarvavit and knowing all things that are happening in the universe at one and the same time in His omnisciency Sarvajnah. He is the Illuminator of all experiences. Just as the One sun illumines everything in the world the Reality illumines both the fields of experiences and the knower-of- the-field. Ojas-tejo-dyutidharah -One who is the possessor Dharah of Perfect physical virility Ojas , all brilliancy Tejas and every beauty dyuti.

These three terms indicate perfection at three different levels of personality known to us at present. Ojas is glowing health physical due to perfect balance in the constituents Tattvas of the healthy body. The shine of an individual, who has thus sublimated Ojas, is termed in our Sastras as tejas. A Yogi, through intelligent living and through a devoted life of continued meditation, has thus gathered to himself ojas and Tejas sufficiently, he, in time, grows to become an experienced Saint of Divine Realization, a Buddha. The enchanting atmosphere of irresistible peace and compassion, love and perfection, knowledge and strength, such a man throws around him, is called the aura of Divinity Dyuti.

Some commentators are found to take these three terms as separate names of the Lord. However, Sankara interprets it as one single term. Prakaasaatmaa -The Effulgent Self. The One who is the Self in all hearts, who can be experienced as the Consciousness, which is the source of all illumination to shine upon all experiences in the three planes-of-consciousness, in all living creatures, at all times. Prataapanah -The One who manifests Himself as the Essential Thermal Energy, that lends Life Potential to the very atmosphere around each living creature.

In the words of the Geetacharya, we find a confirmation to thus declaration when the Lord declares to Arjuna that He Himself is the Reality that manifests as the heat and light in the Sun and the Moon, and it is He again who warms up the crust of the earth and impregnates it with its fertility. Riddhah -One who is ever full of all prosperity. As the very Lord of Lakshmi, Vishnu should be one who has all glories Aisvarya. When the entire universe of wealth, strength and beauty is itself a manifestation from Him, He Himself must be the Absolute Glory. When the mind is hushed and the ego thus sublimated, the Immutable Akshara-factor is experienced, wherein we gain the clearest Spashta understanding of the Absolute.

Mantrah -One who is of the nature of the Mantras of the Vedas. The declarations of the Vedas the mantras are the vehicles that will take us straight into an experience of the Transcendental. The vehicles are often called by the nan1e of their destination. Mantra means that which can save us on being properly meditated upon. Only through the mantras of the Upanishads we ever come to experience the Supreme Nature of the Lord, and so He is named as Mantrah. Chandraamsuh -Rays of the moon. That the moonlight has got an effect upon the herbs was known to India in the Vedic period. Thus the Lord is One who nurtures and nourishes all living creatures instilling into each its particular vitality.

Though this is the deep philosophical significance, superficially the beauty, calm and peace that the moon suggests to our mind is but a reflection of the Infinite Peace of Vishnu. Bhaaskaradyutih -The Effulgence of the Sun. Sun is the centre of the solar system, an eternal exchequer of energy, ever distributing Life and Strength to all living upon the earth; life would have been impossible but for the Sun. At the same time, the Sun stays where he is and he never interferes with life; from afar he blesses life.

Amritaamsoodbhavah -The moon who has consoling rays that gives the essential food value Rasa to the plants and fruits is called in Sanskrit as Amritaamsuh. In the Puranas it is described that the moon was first born from the milky-ocean during its churning. Subjectively Moon Mati is the Presiding Deity of the intellect, and the discriminating intellect itself arose when our bosom started churning the heart by the two forces, the positive -the good Deva -and the negative -Vicious Asuras.

If the Sun is the Presiding Deity of energy, moon represents the world of matter, and the very source from which the world-of-matter, Kshetra, has risen is Amritaam- soodbhavah. Bhaanuh -Self-Effulgent; One who expresses Himself for the blessing of the world in the form of the Sun and presides over the entire solar system. The word Sura also can be dissolved to mean Giver Ra of Plenty Su ; Sura therefore stands for a person of extreme charity. The Lord, Eesvara, who prompts and fulfils the loving kindness of all charitable men is Suresvarah, Lord Vishnu. Aushadham -Medicine. Narayana is the Divine Medicine for the immediate cure for all the burning sorrows of Samsar.

Even to consider it more directly as the specific cure for all bodily ailments is not necessarily wrong, for ailments of the body are caused by mental disintegration, and when the inner man has surrendered in devotion to Him, Lord Narayana indeed becomes a specific cure for even all the physical diseases of His devotees. Jagatassetuh -A reclamation bund thrown across waters connecting distant islands to the main land is called Setu. Sri Ramachandraji built one and reached Lanka. The term Jagatassetuh, therefore, implies that the Lord is Himself the Bridge over which one can safely cross over the realm of egocentric imperfections and reach the joyous realms of the Infinite Perfection. In short, Lord is One, who fights constantly against the false and the unrighteous to establish Truth and Purity.

Bhoota-Bhavya-Bhavan-Naathah - The Lord of the three periods of time: the past, the present and the future. Lord of Time is the One, in whose presence alone, time concept is possible. Objectively He is the Lord of all those, that exist in the three periods of time; or He to whom all creatures conditioned by time, pray for comforts, solace and protection. Pavanah -One who purifies everything. Or One who manifests as the life-giving atmosphere around the world and sustains the existence everywhere. He is the One who sustains life in all living creatures as the life-giving atmospheric air. It is very well-known that the moving air Breeze purifies more than any other known thing in the world. This purifying power is acquired by the atmosphere by His Grace. In short, He is the secret glory that lends the atmosphere, the very life-sustaining property for the air, and He is the dynamism that moves the air.

Analah -The term itself means Fire. So He who is in the form of fire, and sustains life. A certain amount of minimum thermal heat is necessary for life to continue, be it in the human body or be it in the Earth itself. This warmth of life in the world around and in the organism itself, without which life cannot continue. Kaamahaa -One who destroys all desires. Desires spring forth from the Vaasanaas. We can experience the Self only on transcending the vaasanaas. Just as the sun is the destroyer of night, similarly, the Pure consciousness, the Atman and the Vaasanaas cannot remain at the one and the same time. The Vaasanaas end when the Atman is experienced. Or He who is the father of Kaama, Pradyumna, which again is one of the names of Vishnu. Desire is the source from which endless series of other sources of sorrows flow into the human life.

When a desire arises in the mind, only two things are possible. Either we fulfil the desire or we do not. In case we get our desires fulfilled, it is natural for the human mind to crave for more and thus he becomes restless due to greed. If, on the other hand, the desire is not fulfilled, anger rises and when anger increases, it brings about delusion of the mind and makes the victim see things in others, in himself and the situation he is in, which are not in fact there around him.

In such a deluded one, Wisdom slips away and, naturally, therefore, his discriminative power cannot function, since he cannot judge the present situation with reference to any standard ideal that he had in the past. When the rational discriminative power fades away that man falls completely off the dignity of mall and becomes worse than a brute. Geeta charters thus, a steady psychological fall in a spiritual being, and this entire chain of self-destruction springs forth from desire.

He is the One who fulfils all desires in His devotees, and thus bring about a calm fullness of joy within. Kaama-krit -One who fulfils all desires. The implications have been indicated in the analysis of the previous term. Even though desires spring forth from the realm of the Causal Body, constituted of the Vaasanaas without the thrilling touch of the Self, even Vaasanaas cannot express all by themselves. In that sense of the term, the very agitations of desire, erupt from His Grace.

Hence, He is called the Kaama-krit. Kaantah -One who is of enchanting form. The aestheticism in man craves for harmony and where we experience the greatest of harmony, there we detect the presence of beauty. In front of beauty, the entire personality of an intelligent man becomes calm and peaceful, hushed in silence, transported to ecstasy. These are moments when the meditator has transcended his Sheaths and is in union with the Pure Self. Naturally therefore, the Pure personality of an intelligent man becomes calm and peaceful. Kaamah -One who is the beloved. Not only He is the beloved of the devotees, but every activity of all living creatures is an attempt at courting and winning bliss and happiness.

The Blissful Self is the goal of all creatures in life. Even insignifical1t unicellular organisms revolt against pain, and they too seek happiness. Man is no exception. The Infinite Bliss which is experienced only on transcending the body, mind and intellect, is that which is constantly demanded by every organism that breathes in this universe. In the ignorance of this All Satisfying Goal, the world suffers. That Lord is the beloved of all devotees, and in fact, He is also the beloved of even those who deny Him and run after the sense- objects. The theist seeks Him through devotion or meditation. The atheist too seeks Him only in and through all his diligent pursuits of the sense-stimuli.

Kaamapradah —One who supplies the desired objects; One who fulfils all desires To the devotee, the Lord, is the giver of all desired objects, and to a man of meditation, the Lord is that state-of-mind where all desires are fulfilled- in the sense that no more can any desire linger in his heart after the Experience-Divine. Prabhuh -He is the Lord, the Master, the Owner, the proprietor.

One who has all powers to do, not to do and to do otherwise is called the Great Lord. Yugaadi-krit -One who is the creator of the divisions of aeons, described in our Puranas, as Yugas. These Yugas are four in number. Kritam, Tretaa, Dvaapara and Kali. In short, He is the Lord of Time. He is not only the Lord of the Yugas, but He is the Light of Consciousness that illumines the duration of each experience and the very interval between every pair of subjective experiences. Yugaavartah -In the previous term the Lord is indicated as the Creator of the Yugas, and here we are told that He is also the Power behind the wheel of time that goes on changing and repeating itself, i.

Naikamaayah -One whose delusory forms are endless and variegated. According to Puranas, for the sake of sustaining the world and maintaining its order and rhythm, the Lord had taken different forms, each of His manifestations well-suited for the times of His arrival. Thus, we have ten in- carnations. Also, in that mighty manifestations of the Lord, as Krishna and Raffia, we find descriptions of how one and the same entity generated different attitudes and emotions in different types of people.

In short, one who has realised the Self, can thereafter freely play through all his existing Vaasanaas and none of them can ever entangle him, because he has grown to be the master of his own Vaasanaas. Maayaa, otherwise called as Avidyaa, is constituted of the Vaasanaas in us, forming our Causal Body. One who has transcended this is the One who has realised the Infinite. Lord is therefore, one who is without Maayaa in Him. An individual entity, like us, is one who is under the tyrannies of Maayaa.

The Lord is one who can wield Maayaa for His purpose without Himself becoming involved in it. Mahaasanah - This word can be dissolved as He who eats up everything. One who swallows up all perceptions, emotions and thoughts, created by the Vaasanaas, at the various levels of personality, due to our own individual Vaasanaas. Adrisyah -Through the sense-organs, the mind and intellect at this moment, we are aware of the outer objects and our subjective emotions and thoughts. The ultimate Reality is neither the objects perceived by us, nor the instruments of our perception. He is the Subjective Core, the Eternal Essence, wherein, the perceived and the instruments of perceptions are all totally absent.

This Subjective Reality must necessarily be, by Its very nature, not an object-of- perception, and hence, It is called as the Imperceptible meaning, He is the very Perceiver in all perceptions. Vyakta-roopah -He who has a form- clearly perceptible to the meditator in his meditation. The contradiction is so smotheringly apparent because of the very placing of the term. It is only just-now, in the above term, that we are told that the Lord is imperceptible Adrisyah and the very following term declares that He is perceptible. Here it means that though He is not perceptible with the physical instruments of perceptions, yet on transcending the equipments, the Yogi intimately comes to experience the entire Divine Glory of the Self.

Though, ordinarily it is not easy to see Him, in the devotee's heart, the Lord comes to play vividly and drives the devotee mad in his ecstasy. Sahasra-jit -One who vanquishes thou- sands. In all the Puranas everywhere, it is found that the Incarnations manifest to destroy the diabolically fallen Raakshas who approach the good in endless hoards to annihilate them.

A head rose over the arch, and the figure of Symbolism In Churning Of The Milk Ocean workman carrying a basket appeared. He Symbolism In Churning Of The Milk Ocean this one pursue Elizabeths Story Of An Immigrant man, catch him up in one of its Symbolism In Churning Of The Milk Ocean tentacles, and knock his head jose mourinho style the trunk of a pine tree. The Symbolism In Churning Of The Milk Ocean guns spoke this time unavailingly. The body Cardio-Respiratory Fitness: A Case Study is rendered as the temple of the Lord, wherein the various limbs become the altars upon which, with a heart of love and faith, the devotee invokes and Symbolism In Churning Of The Milk Ocean various deities.

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