Mahaabuddhih-In the previous term, we were told He is Omnipotent. Here He is indicated as Omniscient. The Supreme, functioning through the intellect, is the intelligence. The quality and quantity of the intelligence will depend upon the condition of the “intellect’ through which the Infinite comes to play. 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.
Mahaaveeryah -One who is the Supreme Essence. “Veerya” is the Essence behind all the creative urges. 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.
Mahaasaktih -All-Powerful. 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.
Mahaadyutih -Of Splendorous Light. Dyuti means ‘Glow’, Sobhaa. The Pure Consciousness is the illuminator of all, including all other material sources of light in the world-Sun, Moon, stars, fire etc.-but this is not all; He is also the One, who is Himself Self-Effulgent. This is Mahavishnu-the Supreme Self. In the Mundakopanishad (4-9) Lord is described as the “Light of lights”. Brihadaaranya- kopanishad (6-3-9) declares: “He is Self-effulgent”.
Anirdesyavapuh -One whose form is indefinable, indescribable, inexplicable (Anirdesyam). Ordinary things can be defined, described or explained because they come within our experience. Our objective experiences can be satisfactorily expressed in words. Vishnu is that Truth which is the Subjective Essence in all of us; He is that ‘Knowledge’, in the light of which, all other knowledges are rendered possible. As such no “sources of knowledge” (Pramaanas such as Direct perception, Inference etc.) can be employed successfully in exploring the realm of the Self. Subjective experiences of ‘Be’, the Maha Vishnu, is possible; but It can never become an ‘idea’ to express, nor can It become an ‘emotion’ to feel, nor can It ever become an ‘object’ to be described.
Sreemaan -Sree means Glory (Aisvarya). Vishnu is permanently wedded to Mother Glory; He, who is constantly courted by all glories, is Sreemaan, Lord Vishnu.
Ameyaatmaa -He whose Essence (Aatmaa) is inestimable and immeasurable (Ameya). As Aatman (Kshetrajna) He, the One, expresses Himself everywhere in every equipment (Kshetra), as the ‘knower’ in each ‘field’. 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.
Mahaadridhrik -One who supports the great Mountain. 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. While churning the milky ocean with the Mandara mountain we are told that the “churning-stick” sunk into the bottom and the Lord had to manifest in the form of the Great Tortoise (Koorma) and support it, while the Gods and Demons continued the churning, until they gathered the nectar (Amritam).
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).
Songs as divine intervention
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