రాజంటే స్టానం కాదు, రాజంటే స్థాయి... స్థానం -భౌతికం, కళ్ళకు కనపడుతుంది. స్థాయి -మానసికం,మనసుకు తెలుస్తుంది..! సర్వ సృష్టి,మాయ తాను అయ్యి,ప్రతి శబ్దం,దృశ్యం తాను అయ్యి,అనుసరించి,తరించవలసిన సత్యమై,సృష్టికి ఆధారం అయ్యి,మనిషి గానే పుట్టి,మనిషి గానే బ్రతికి,మహిని చరితగా మిగల గలిగే మనికి,సాధ్యమేనని, ఒక మహారాజుగా,మనసే మహారాణిగా,అణువు అణువు మాటలోకి తీసుకొన్న జగద్గురువులుగా, అందుబాటులో ఉన్నాము,మమ్ములను కాలాతీతంగా గ్రహించి,తెలుసుకొని, తరించండి.పరంధాముడే,రాముడై,(రవి శంకరుడై)ఇలలోన కాలస్వరూపమై నడిపెను.
Wednesday, 23 May 2018
Bhoota-bhavya-bhavat-prabhuh - He who is the Lord (Prabhu) of the Past (Bhooita), the Future (Bhavya) and the Present (Bhavat). Time is the concept of the intellect; it expresses itself in the interval between experiences. Experiences are registered as thoughts and thoughts are ever changing. This very change is known and experienced by us. The knower of the change must be something other than the change. Thus, He who is the Illuminator of all changes, meaning the Consciousness (Aatman) is the Lord Vishnu. He is the One who is not conditioned by time.
A Song as divine intervention
LORD HIS MAJESTIC HIGHNESS, KAALASWAROOPULU, DHARMASWAROOPULU, JAGADGURUVULU, MAHARANI SAMETHA MAHARAJAH, SHRI. SHRI. SHRI ANJANI RAVISHANKAR SRIMAAN AS DIVINE INTERVENTION
Vashatkaarah - ln the ritualistic portion of the Vedas we find many mantras ending with ‘vashat’ and they are used in pouring devoted and dedicated oblations. Thus the term Vashatkaara means: He who is invoked, and for propitiating whom, the oblations are poured in Vedic ritualism, using mantras ending with vashat.
Also Vashatkaara can mean yajna in its association and thus the term in its suggestion can signify ‘He who is of the form of the Yajna’. In the Upanishads also we find this meaning endorsed when the Upanishad mantra says: “Yajno vai Vishnuh” - Yajna itself is Vishnu.
LORD HIS MAJESTIC HIGHNESS, KAALASWAROOPULU, DHARMASWAROOPULU, JAGADGURUVULU, MAHARANI SAMETHA MAHARAJAH, SHRI. SHRI. SHRI ANJANI RAVISHANKAR SRIMAAN AS DIVINE INTERVENTION
Vishnuh -The term Vishnu is dissolved as Veveshti Vyaapnoti iti Vishnuh-That which pervades everywhere is Vishnu. That which has the nature of pervasiveness is Vishnu. He is the one who pervades all and nothing ever pervades Him. ‘Eesaavaasyam Idam Sarvam’-All this is indwelt, pervaded by the Lord. This very same idea is described in the typical style of the Puranas, in the incarnation of the Lord as Vaamana, the short-boy (Vamana), who, with His three feet, measured the entire universe. Because of this act, the Lord got the name Vishnu, says Mahaabhaarata. Vishnu Purana (3-1) says: The root Vis means ‘to enter’. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra ‘whatever that is there is the world of change’. Hence it means that He is not limited by space (Desa), time (Kaala) or substance (Vastu).
Visvam - He whose manifestation is the whole universe of forms: the Viraat-Purusha. The cause is always present in the effects and as such That Form from which the whole universe has emerged out can only be its own manifestation. The whole cosmos of gross forms is His own expression, and therefore, He is called as Viraatpurusha. ‘Sa eva Sarva- Bhootaatmaa Visvaroopo Yato-Avyayah’. The Sanskrit term Visvam comes from the root Vis, to enter: Thus it means He who has created and entered into the entire universe, as the All-Pervading Reality. It can also mean, That into which the entire universe has entered to remain therein established. In the Upanishads also we have assertions of similar ideas. It is only when intellectually, we view the Lord that we come to recognise Him as the ‘cause’ for the universe. When viewed through contemplation, since the effect is nothing other than the cause, there can be no world other than Him. In fact, there is nothing other than the Supreme. In the Mandukya Upanishad we read ‘Omkaara Evedam Sarvam’. In Geeta ‘OM ltyekaaksharam Brahma’.
Param Mangalam -Mangalam is that which not only removes the dark pains of evil, but brings the bright joys of merit. 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. “May That Brahman-who removes all inauspiciousness in man and gives man all auspiciousness, by a mere remembrance of Him -give us all auspiciousness.
Pavitram –One who gives purity to the heart. 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. Mind’s cross purposes, confusions, intellectual compromises and the consequent self- cancellation of our mental powers (Sankalpa-Vikalpa) can be the great thunderbolt of the mind with which Indra (mind) can destroy in no time all the acquired tapas of the saadhaka. 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.
Tri-kakub-dhaama -One who is the very foundation or support (Dhaama) of the three ("tri") quarters (Kakubh). We find this is generally commented upon and described as “all quarters, in the three realms above, below and middle.” Viewing this from the platform of Vedanta, He must be considered by us as the three Planes-of -Consciousness-the waking (Jaagrat), the dream (Svapna) and the deep-sleep (Sushupti) conditions. The fourth Plane-of-Consciousness (Tureeya) is the Substratum for all the other three planes.
Lohitaakshah -Red-eyed. 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. Songs as divine intervention
Pra-tarda-nah - The root Tarda means “destruction” and with the prefix Pro the root (Pra-tarda) means “supreme destruction”. One who does this total destruction (Pratardanah) is the Lord in the form of Rudra at the time of the great dissolution (Pralaya).
Prabhootah -The term means ‘born full’ or ‘ever-full’. 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. Especially in His chief and glorious incarnation as Lord Krishna, He proved Himself to be ever full with His Omnipotency and Omnisciency.
Krishnah -The word Krishna means in Sanskrit ‘the dark’. The Truth that is intellectually appreciated, but spiritually not apprehended, is considered as ‘veiled behind some darkness’.
The root Krish means Existence (Sattaa) and na means Bliss (Aananda). So says Vyasa in Mahabharata, Udyoga Parva 70, 5. Therefore Krishna (Krish+na) means Existence- Bliss (Sattaa-Aananda). Thus, the very name divine, ‘Krishna’, represents the Supreme Paramaatman.
Or, because of His dark-blue complexion He is called as Krishna. Mahabharata Santi Parva 343 says, “As My colour is dark-blue, I am called Krishna, O Arjuna.”
In Mahabharata, we find Krishna explaining Himself to Arjuna ‘when the earth becomes shelled in by its hard crux I shall turn myself into an iron plough-share and shall plough the earth.
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.
Agraahyah -That which cannot ("a") be perceived ("graahyah") through the play of the sense organs; in short, that which is not an ‘object’ of perception, but which is the very ‘subject’-who is the Perceiver in all that is perceived.
The ‘subject’ can never become the ‘object’, and hence Truth is something that the sense organs cannot apprehend, as they do any other sense-objects. He is the one ‘subject’ ever-perceiving all objects, through all sense-organs of all living creatures, everywhere, at all times.
The Lord is the ‘subject’, not only in the sense organs, but He is the “feeler” in the mind and the “thinker” in the intellect.
And thus the sense organs cannot perceive It, nor the mind feel It, nor the intellect apprehend It; says the Upanishad, “That from which words retire unapproached along with the mind” is the Supreme. Hence He is Agraahya-Imperceptible and Incomprehensible.
Kenopanishad is very clear and emphatic: “That which the eyes cannot perceive, but because of which eyes are perceiving, understand That to be Brahman (Maha Vishnu) and not that which you here worship.”
Hrisheekesah –In the Puranic literature the meaning of the term is ‘close-cropped’ or ‘One who has coiled up his locks of hair’ (Hrissheeka+Eesa).
The term ‘Hrisheeka’ is an absolute one now, and it means the “sense organs”. 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.
The obsolete word Hrisheeka also means the ‘rays’ or that which gives the joy’. Thus the term Hrisheekas can mean “the Lord of the rays”: the sun and moon. 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.
Aprameyah – He, who cannot be defined and explained in terms of any logical term of reference with other things should necessarily be inexpressible. 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). Since the infinite has no ‘Properties’. It cannot be perceived, nor can It be “understood through inference.” Nor even explained in terms of similar or dissimilar things.” Hence the supreme Reality, Vishnu, is called as Aprameyah. We can experience him only by ending all sense of separativeness and becoming one with Him. Song as divine intervention
Shambhuh -He who brings Auspiciousness- both inner goodness and outer prosperity to His devotees. 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. Song as divine intervention
Shambhuh - He who brings Auspiciousness- both inner goodness and outer prosperity to His devotees. 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.
Svayambhooh -The one who manifests Himself from Himself is considered as self-made. Everything born or produced must have a cause. The Supreme is the cause from which all effects arise, and Itself has no cause. This un- caused Cause-of-all, this Ultimate Cause, with reference to which every thing else is considered as ‘effects’ is in itself the Absolute Cause. This idea is indicated by the term Self-made (Svayambhooh). Song as divine intervetion
