Meditation (Bhagawan Uvacha Volume 3 Book 5)

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This was followed by a series of releases — books and a couple of CDs. In total, 33 books, two CDs were launched by Bhagawan which included seven books on Guru Vikas an initiative for teachers , one book on Growing to be God an initiative for children , Naada Brahma Instrumental Bhajans performed by Mandolin U Rajesh, Dimitris Lambrianos on the grand piano and bass guitar, and Praveen Narayan on the tabla , Ananda Brahma Meditative Bhajans by Dimitris Lambrianos on the grand piano, and vocals by Pooja Vaidyanath, Srinivas V and Tarashankar , Uvacha — Volume 8 in English, and 17 Uvacha books translated in various languages of the world along with their respective websites, and finally Love Beyond Boundaries — Volume 6, a travelogue with Sri Sathya Sai authored by Bhuvana Santhanam.

A prayer book for students, Nithya Prarthana, was also launched, and Bhagawan declared that every student would get a copy of this book. Mangala Arati was offered to Bhagawan and thus the morning programme came to an end. This was followed by a musical concert of the world-renowned and long-standing devotee of Bhagawan, Pandit Shiv Kumar Sharma, the Santoor Maestro. Pandit ji started with a composition about Guru and then played two compositions in Raga Yaman. His mesmerising performance was interspersed with his talks. He also played a couple of Bhajans towards the end, which were very much enjoyed by everybody.

Swami blessed the artists and posed for photographs with them. He himself is the all. All waves rise from the same ocean and, therefore, the ocean is the very essence in all waves. In Him can never be any contamination of the imperfection of Rajas and Tamas. They are permanent, immovable, fixed. The Truth , that remains thus firm and motionless , without movement, permanently established in Its own Realm of Purity, is called by the term Sthaanuh-the Pillar. Therefore, He who is the substratum-container-for the entire universe is the Nidhi. During the dissolution sleep the One into Whom all things go to lie merged therein temporarily, till the next projection or creation waking , as this Immutable Treasure Chest-the Vishnu.

In fact, He alone is the source of all that is created. The Lord is One who gives both joy and sorrow to each one according to his deserts. In the case of humanity it is He again who destroys the evil and blesses the good. Governing includes protecting the world from all harms and serving it positively with progress and joy.

One who does these to all creatures at all times is Vishnu-the great Bhartaa. It is That from which even the very concepts of time and space have sprung from. He who is the All-Powerful. He who has the supreme freedom to do Kartum , not to do Akartum , or to do quite differently from what He had already done Anyathaa Kartum is considered as the Prabhuh. Stanza 5. Everything born or produced must have a cause.

The Supreme is the cause from which all effects arise, and Itself has no cause. This idea is indicated by the term Self-made Svayambhooh. Sambhuh is one of the famous names of Lord Siva. By using this term in invoking Vishnu, by its suggestion, it declares that Vishnu and Siva are not two Divine Entities, but they are both manifestations of the One Essential Reality. There are twelve Aadityas and of them One is called Vishn u. The Sun is the one who illumines all, and every living creature draws its nurture and nourishment directly or indirectly always from the sun alone.

In the same way Brahman is the one Sun in the universe of living creatures illumining all experiences of all creatures. Joy and Peace in the bosom of an individual are expressed in the world outside at no other point so vividly as in the eyes. Thus One who is changeless is Anaadi-Nidhanam; for, any c hange should include the death of an old condition and the birth of newer condition.

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To the Immortal and the Immutable, change is impossible. And who supports all fields of experiences in all. In the Karma-kaanda portion of the Vedas, Eesvara is described as the Dispenser of fruit Karma- phala-daataa Eesvarah. He is the Lord who is behind this universe of scientific truths and rhythm. He is the One who has not only ordered the laws of the nature, but he is the one afraid of whom, the phenomena dare not disobey his laws anywhere at any time.

The one who is thus the unquestionable law behind the entire universe of laws is Vidhaata. Of the end less varieties of Dhaatus available in existence, the subtlest Dhaatu, without which no existence, is ever possible, is the chit Dhaatu, and this is the Dhaatu-ruttamah. Though very rarely, we do find some commentators splitting this word into two as Dhaatu and uttama. Stanza 6. A thing that can be directly perceived Pratyaksha can be desired, certain other things, which we may not directly perceive, but can be infer anumaama them from data available.

And there are yet things which can be brought home to the listener by describing them in terms of similar other objects Upamaa. We can experience him only by ending all sense of separativeness and becoming one with Him. The Aatman, the self as Consciousness is the one who gives light to all sense organs and, therefore, it is the lord of all sense organs.

This lord is Vishnu. This way interpreted, commentators point out that the term Hrisheekesah means He who has Himself becomes the Sun and the Moon. In His manifestation as the Sun and the Moon, the Lord Himself whips the world to wakeful activities and sends the world to sleep and rest. Thus Hrisheekesa in its deeper significance, is, to all contemplative hearts, the Lord, who becomes Himself the world, exhausts Himself in His activities, and ultimately packs His toys and goes to rest at the time of dissolution.

Lotus in Hinduism represents Truth or any of Its manifested powers. In the Yoga-sastras, we find a lot of details regarding this concept. Thereafter they play in the bosom as thoughts Madhayamaa , and at last they are expressed Vaikharee in the outer fields-of —activity. The Denizens of the Heavens, including all the office bearers therein Dikpaalakas etc. The devas live and continue functioning till the great dissolution-the Sleep of the Creator.

Compared with the short span of the existence of man on this globe, the aeons through which the Devas live can be considered as end- less or immortal. One who serves them with His might, giving protection and security to all creatures, is called, therefore, Amaraprabhuh. Herein the Infinite Lord is but a Witness of all that is happening and though the experienced world is sustained in Him, He is not involved in the imperfections or mortality , that are happening all around at all times in the Visvam.

Manu also means mantra and so, as applied to the Lord, it can mean as the One who has manifested Himself in the form of the Vedic mantras. The contradiction that it contains is itself its vigour and beauty. The Infinite as the subtlest is All-Pervading in Its own nature. It is this Maha- Vishnu who has Himself become the entire universe of gross things and beings. Just as all waves are the ocean, the total world of gross things is itself the form of Vishnu. In His cosmic form, Narayana had manifested to Arjuna in he Geeta.

He was the progenitor of the very concept of Time in us. Thus He becomes the most Ancient. Stanza 7. Hence He is Agraahya-Imperceptible and Incomprehensible. In short, He is unconditioned by time. This changeless reality is Vishnu. So says Vyasa in Mahabharata, Udyoga Parva 70, 5. Or, because of His dark-blue complexion He is called as Krishna. Apart from the above meaning Krishna also means the Enchanter of all His devotees Aakarshana.

Truth is One which irresistibly attracts everybody towards Itself. Commentators have interpreted this significance in a more attractive context. They conclude that Krishna means One who sweeps away the sins in the heart of those who meditate upon Him. Truth has got a magnetism to attract to Itself all the ego and ego-centric passions of the individual. In this sense viewed, we need not consider Krishna as a deity of the farmyard in the agricultural estates.

The Lord ploughs the hard stupidities in us and prepares the heart-field , weeding out all the poisonous growths of sin, and cultivates therein-pure Bliss which is of the nature of Reality. Very often we find descriptions in the Puranas, where the Lord is explained as having eyes like the red-lotus Hibiscus. Generally the ruddy eyes represent anger and the incarnations are taken for the purpose of destroying the evil and so His anger is towards the evil-minded materialists who live ignoring the higher values of life. One who does this total destruction Pratardanah is the Lord in the form of Rudra at the time of the great dissolution Pralaya.

He is ever-full and perfect in His Essential Nature, as the Transcendental Reality, or even when He manifests in the form of His various incarnations. The fourth Plane-of-Consciousness Tureeya is the Substratum for all the other three planes. To the seekers who are meditating upon Him, He gives inner purity, and hence He is known as Pavitram. Or, the term Pavi means; the weapon vajra thunderbolt. One who saves " tram " his devotees from the thunderbolt of lndra is Pavitram.

This can also be interpreted as the "giridhara" episode where the lord saves his devotees from Indra's wrath. The thunderbolt is described as an instrument made out of the bone of sage Dadheechi. Indra is the Lord of the lndriyas. In Vedanta Indra signifies the mind. Deep devotion, ardent meditation and firm faith in the Lord Vishnu save the saadhaka from all such mental storms and, therefore, the Lord acquires the significant name Pavitram.

Param Mangalam is Supreme Mangalam, and It can be none other than He, by whose mere remembrance all inauspiciousness gets lifted up and all Auspiciousness comes to flood our hearts The Upanishad declares. Stanza 8. When this term is used, Eesvara becomes the Administrator of His own Law in the phenomenal world of plurality.

Eesvara, is said to function as Eesaanah. Or, the term can also mean One who is the Supreme Eesvara-the Paramesvara. The Source of Life from which all dynamic activities in the living organisms of the world flow out, meaning, That from which all activities emerge out is Praanadah. Since the Lord is termed as this very same Praana, it means by its suggestion that He is One who ever lives. The Immortal and the Eternal is Praanah.

The term can also mean that which gives Life-impulse even to the air ; the capacity to sustain life in the atmosphere flows from Him alone. The Infinite is That which was even before the very concept of space Aakaasa came into existence. The term is the superlative degree of the Aged. In short, the import of this term is the same as the more familiar term used in our sastras, the Ancient Sanaatanah. Therefore Prajaapati means the Great Father, to whom all beings in the living kingdom are His own children, In this sense, the term connotes One, who, as the Creator, creates all creatures.

One who dwells in them all is Hiranyagarbhah. The term can also mean as He who, having become first the Creator, has come to he considered as the womb of all objects. In the Cosmic Form of the Lord, this world occupies an insignificant though sacred portion, just as the foetus in the womb, constantly and lovingly nurtured and nourished by the very Essence in the mother.

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The term Maadhavah can also mean One who is the Silent Mauni ; who is ever the Non-interfering Observer, the Silent Witness of the physical, mental and intellectual activities in the realm of change. To put it in one word, He is the One whom the seeker experiences when he has stilled his mind which has been purified by Yoga practices. The story of Vishnu destroying these two demons, Madhu and Kaitabha, is a story of secret suggestions in Mahabharata. Stanza 9. The manifested powers of Life express themselves in every intelligent man as the power of action in the body Kriyaa Sakti , the power of desire in the mind Icchaa Sakti and the power of knowledge in the intellect Jnaana Sakti.

All these three powers are manifestations of Him, and since He is the One everywhere, He is the total mighty power-the Great Vishnu. This term commemorates how the Lord, as Vamana, measured with His tiny three steps all the three worlds. One who is having this Mighty Bow at all times is Dhanvee. It can also remind us of His incarnation as Sree Ramachandraji, when, in order to protect the world from the mighty Raakshasas of Lanka, He had to dedicate a substantial part of His life almost constantly wielding his bow: hence Sri Rama came to be known as Dhanushpaani; in His attitude of protection He is known as Kodandaraama.

Thus, the term Dhanvee, the Wielder of the bow, is quite appropriate for Vishnu. One who has the capacity to comprehend intellectually all that is happening around is called Medhaavee. Since Consciousness is the One Light in all living creatures, which illumines all intellects, and since Vishnu is this Infinite Consciousness, He is the One Knower, knowing all things, at all times, at once.

In short, He is All-Powerful. In the Puranas, we find Daityas and Asuras and others, mighty and powerful ones, become themselves helpless victims of His Power and come under His sway. To one who has realized the Infinite, the lower nature of the mind Daityas and the enchantments of the senses Raakshasas , are all helpless to overwhelm Him. He illumines them all, in all, at all times. Hence He is called Kritajna. Vishnu is the One who knows clearly the exact depth of sincerity, the true ardency of devotion, the real amount of purity in the bosom of all his devotees, and, accordingly, brings joy and bliss to their hearts.


He is the Inevitability behind the result of actions. He is called Kritih because it is He who visits to bless the good and to punish the evil; in short; He is the One who rewards all our actions. In the Chandogya Upanishad 7. Stanza The gods are called as Suras because they are capable of blessing their devotees with a fulfilment of their desires. Therefore, Suresah means One who is the best among those who fulfil all the demands of their devotees Suras. In short, He is the One who gives the Supreme State of Beatitude and the consequent total liberation from all desires of the ego.

The One Who realizes Him comes to live in Him. He is the home to which the prodigal son jeeva ultimately returns. Not only for the men of Realization is He the Home, but for all creatures, movables and immovables, He is the Home, to which they all disappear to rest and to revive during Pralaya Sleep. Transcending the mind lie the shores of Bliss, beyond the waters of agitations. He who is the very cause for the entire play of experience in the world of pluralistic objects Sarva- Prapancha-Kaaranabhootah is called Visvaretaah.

Also He is one who does not a ever destroy han the devotees who have surrendered themselves to Him. Moreover, it is so difficult to grasp in our understanding that It is like a serpent: ever eluding, always slippery. That the Supreme is Knowledge Absolute is very well known. Awareness is Knowledge.

Birth implies a modification; birth cannot be without the death of its previous condition. Since the Eternal and the Infinite, is ever Changeless there can be in It neither birth nor death. That which is born must necessarily die: - Geeta Ch. In a sense it means the Almighty, the All-powerful. Even before effects arise, the Cause. 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.

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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.

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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.

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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.

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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. 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. 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.

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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. 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.

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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.