Vishnu sahasranamam in telugu pdf with meaning

He undertook many years of austere penance to take revenge on visnu,Brahma thus offers the demon a boon and Hiranyakasipu asks for immortality. Devotees irrespective of caste, creed, age or sex can attend the Sahasranama classes of Sreemath and participate swany the Sahasranama Koti Parayana at Hariharapura.

Bhagavata Purana describes that in his previous avatar as Varaha, Visnu killed the asura Hiranayaksa. This image is widely worshipped in deity form by a significant number of Vaisanava groups.

He comes upon Hiranakasipu at twilight when it is neither day nor night on the threshold of a courtyard neither indoors nor out ,and puts the demon on his thighs neither earth nor space. Hiranakasipu points to a nearby pillar and asks if visnu is in it and says to his son Prahalada,O most unfortunate Prahalada,you have always described a supreme being other than me, a supreme being who is above everything,who is the controller of everyone,and who is all-pervading.

If He is everywhere, then why is He not present before me in this pillar. Before parting,Narasimha rewards the wise Prahalada by crowning him as the king. Hiranyakasipu furious at the devotion of his son to Visnu,as the god had killed his brother. Hanuman Chalisa HD Audio. For this sake, LakshmiNarasimha Sahasranamam aahasranamam are being organized by Sreemath at various places in and around South India. Laxmi aarti with lyrics in sync with audio, beautiful images.

Features in Version 1. Using his sharp fingernails neither animate nor inanimate as weapons, he disembowels and kills the demon. Most useful arati, Bhajan and chalisha of god and goddess in hindi language. Prahalada then answers,He was,He is and He will be.

Home Activities LakshmiNarasimha Sahasranama. By worshipping " archantah " whom can a man reach auspiciousness peace and prosperity? What " ko " is, in thy opinion, the Greatest Dharma? The supreme " uttamam " Purusha, who is ever up and working for the welfare of all, the Lord " prabhum " of the world " jagat " the endless " anantam " — Sri Maha Vishnu.

By meditating upon " sthuvan naama " , by " cha " worshipping " archayan " and by prostrating at the same Purusha, man can reach true Auspiciousness. The greatest Dharma is the one Vishnu, who has neither a beginning Aadi nor an end Nidhanam , the supreme Lord " maheshwaram " of the world.

He who is " yo " the very sanctity " pavitram " that sanctifies all sacred things " pavitraanaam " ; he who is most auspicious " mangalam " ; he who is the god " devataa " of gods " daivatam " ; he who is the eternal " avyayah " father " pitaa " of all creatures " bhootaanaam " is the one god — VISHNU.

Yudhistirau Uvaachaa:. Question 1. Kim ekam daivatam loke? Answer 1. Pavitraanaam pavitram yo Mangalaanaam cha mangalam. Daivatam devataanam cha Bhootaanam yo avyayah pitaa. Question 2. Kim vaapyekam paraayanam? Answer 2. Paramam yo mahat-tejah Paramam yo mahat-tapah Paramam yo mahat-brahma Paramam yah paraayanam. Question 3. Stuvantam kam praapnuyuh Maanavah subham? Answer 3. Jagat-prabhum deva-devam Anantam purushottamam Stuvan naama-sahasrena Purushah satatotthitah.

The supreme " uttamam " Purusha, who is ever up and dong for the welfare of all, the Lord " prabhum " of the world " jagat " the endless " anantam " — Sri Maha Vishnu. Question 4. Kam archantah praapnuyuh Maanavaah subham? Answer 4. Tameva cha archayan nityam Bhaktyaa purusham avyayam. Stuvan naama-sahasrena Purushah satatthitah.

Question 5. Ko dharmah sarva-dharmaanaam Bhavatah paramo matah? Question 6. Kim japan muchyate jantuh Janma-samsaara-bandhaaat? Anaadi-nidhanam vishnum Sarvaloka-maheshvaram. Lokaadhyaksham stuvan nityam Sarva-duhkha-atigo bhavet. Both questions are answered here: - the greatest Dharma is the one Vishnu, who has neither a beginning Aadi nor an end Nidhanam , the supreme Lord " maheshwaram " of the world.

Extra Comments: The Supreme cannot be defined and since He is the very substratum of all qualities, He cannot be denominated by any name, or indicated by any term, or defined in any language, or ever expressed, even vaguely, in any literary form.

He is the very illumining Principle of Consciousness that illuminates all experiences. And yet He has many manifestations and, therefore, He can have infinite names in terms of His manifestations. Definitions should directly describe the thing defined, and here we have a thousand indirect definitions with which the Real, the Infinite is being indicated in terms of the unreal and the finite. They were collected and strung together into a joyous Hymn to Vishnu, a garland of devotion and reverence, by the poet-seer Vyaasa.

Since each of them is thus an indicative definition of the unknown in terms of the known, each term here is believed to rocket-us up into the realms of the divine experience, only when we have lifted our minds towards it through contemplation. More commentary: In the Kali-Santarana Upanishad, which is one of the minor Upanishads, we find the great devotee Naarada approaching Brahmaaji to enquire what is the way out for man to evolve in these hard days of extrovertedness, which is quite natural and unavoidable in the Iron-age Kaliyuga.

So all living creatures are fit for this easy path. In the Trikutaachala lake, the elephant that was caught by the crocodile is described as having been saved by the Lord Gajendra Moksha. The story of Jadabharata is yet another example. Sankara in his commentary describes here Japa as comprehensive of all the three types. Vishnu Sahasranaama can be employed in performing Japa of all these three kinds. Exactly 90 names have been repeated in this Great Hymn; and of them, 74 are repeated twice, 14 are repeated thrice, and again 2 of them are found to have been repeated four times.

Sometimes, the terms are repeated as such Vishnu- Vishnu, Siva-Siva etc. These need not be considered as a defect, since this Hymn is a chant of His Glory. In a chant of glory stuti repetitions are acceptable-it is but a style of the emotional heart to repeat its declarations of love. The extra 31 Names are to be considered each as an adjective qualifying Viseshana the immediately following noun.

When one makes Archanaa to the Lord the correct dative case is to be used. There are 20 double-names in the first Names and 11 double-names in the second half of the chant. There is one indeclinable Avyaya word used, and it th should be used in the dative for Archanaa as Sanaat Namah; so too the th Name in the chant, being a plural noun, should be used in Archanaa as Sadbhyo Namah. It will also be found, as we study the significances of these Divine names, that Vyaasa has employed sometimes masculine gender, on other occasions feminine gender and some other times even neuter gender.

Wherever it is masculine. Glory or power devataa that is manifest everywhere, and when the term is in neuter gender, it means Pure Brahman, the infinite Reality. This Archanaa is generally performed by devotees daily; if this is not convenient they perform this worship at least on their own birth-days, on eclipse days and on the day on which the Sun moves from one zodiac to another the Samkraanti-day. This performance has been prescribed by the Sastra for warding off troubles arising from the position of planets, anger of the rulers, incurable diseases and ruthless enemies.

The highest effect is for purifying the mind and thus gaining more and more inner-poise for the Saadhaka in meditation. This is technically called as Anga-Nyaasa and Kara-Nyaasa. This is a method by which the seeker with wilful thoughts and deliberate physical signs sanctifies himself to be a Divine Temple and installs various sacred deities in himself. This helps the student to realise that though he is worshipping the Lord as a Goal or an Ideal other than himself bheda or anya , in fact, he is to seek his identity with no traces of differentiation Abheda or Ananya , between himself and the Lord.

The final realization is a perfect identity indicated in the Mahaavaakya. Aham Brahmaasmi. However, pundits of ritualism in the South employ the Anga-Nyaasa; and it being such a beautiful act, so very helpful to the seekers, we give here below the most popular one practised widely in the South.

Beside this deep significance, even though it be only for the time being, the student is also given a sense of purity and sanctity in himself.

Just as a devotee feels highly inspired in the divine atmosphere of a sacred temple, so too, after the Anga-Nyaasa, however shattered we might have been, before we entered the Pooja-room, we can artificially work ourselves up into a divine mood of peace and purity.

The body itself 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 installs various deities. In this process, in order to bring the full blast of the sacred suggestions to him, the repetition of each of these mantras is emphasised by a corresponding physical sign.

The idea is only, as we have already explained, to establish the correct mood for devoted contemplation. Great mantras of deep spiritual significance and sublime Vedic dignity are not mere poetic compositions by mortal fallible intellects. When a. Such statements when contemplated upon by lesser seekers, they too, in the spiritual cadence of these mantras, get unconsciously uplifted into realms unknown, and there they come to live a world of experiences unfrequented by the ordinary multitudes.

Such Rishis themselves admit that they did not manufacture, compose or create the mantra, but they had a revelation or vision Darsanam of the mantra. The Mantra- Drashtaa, the Rishi, is the guru of the seeker, who is seeking his path with the help of that particular mantra.

The Rishi of a mantra is installed at the roof of the head and the seeker, in his seat of Vishnu-Sahasranaama-chanting,. Anushtup Chandah. The metre " chandah " in which the revealed mantra comes to the teacher is also mentioned because it orders the discipline that should be followed while chanting the mantra.

Anushtup is the name of the particular metre in which this thousand-name- chant on Vishnu is sung. Sri Vishvaroopo Mahaavishnur-Devataa. Lord Vishnu of the form of the entire universe of variegated names and forms Vishva-roopah is the deity of the mantra.

Vishnu is the theme of the chant. The Lord of Vaikuntha is the altar at which the devotee is preparing to offer himself in humble dedication and utter surrender. Symbolism: Since Lord Vishnu is, to the devotee, the Lord of his heart, the very centre of his personality, while chanting mentally the mantra 'C' the student, installs the Lord in his heart, bringing the fingers from the lips down to touch his bosom.

Devakee-nandanah srashteti Saktih. Every deity is a manifestation of the mighty Omnipotency of the Supreme. The creator and sustainer Srashtaa of Dharma, the son of Devaki Devakeenandana , is the manifested power " shaktih " of the Almighty. Symbolism: This creative power of righteous-ness and peace is installed at the navel naabhi point, and, therefore, the fingers come down from the heart region to the navel. Sankha-bhrit nandakee chakree iti Keelakam.

The mighty Creative Power invoked and established on the navel region cannot be as such conceived by the mind. This is only to show how the total cosmic Power, expressed in terms of our present understanding as creation, sustenance, and destruction, is but a manifestation of the Lord. Nandaka , the sword that punishes to bring joy Nandana into the community and the destruction , without which evolution is impossible, is represented by the concept of the Discus Chakra.

Here it is also to be noted that the blowing or the conch represents speech ; wielding the sword represents action and the discus that takes off from Him at His will , represents his thoughts.

Thus this great Power installed at the navel expresses itself in the world through speech, action and thought. Here it is to be carefully noted how:. Saarnga-dhanvaa-gadaa-dhara iti Astram. Whenever there is a large wealth in a box it becomes a treasure and it is locked and safely protected; when this divine installation has taken place, and therefore, the body has become the Temple of the Almighty, and therefore, it has become a scared treasure house to be protected.

But the seeker himself has no power to protect, and so, he invokes the very weapon Astra of Vishnu, the protector of the world, to stand by for the defence of the sanctified bosom. These two form the artillery of defence; which are manned by the Lord himself.

Symbolism: At this moment when this mantra is mentally chanted, it is significant that the student lifts the palm away from the feet, and with the stretched out index and middle fingers of the right palm snaps them on the open left palm. Rathaan gapaanir-akshobhya iti Netram. A charioteer has to guide every step of every horse in order that the chariot be safe, and the travel be pleasant.

Of the sense organs, the eyes " netram " are the most powerful and once they are well guided, all others also follow their heels.

When Lord Vishnu, the charioteer, Himself is installed in the eyes "netram" , the individual is safe "rakshobya" in his spiritual pilgrimage.

Symbolism: Therefore, invoking the Divine Driver, with reins in his hand Rathaangapaani , He is installed in the pair of eyes, and at the moment of mentally chanting this, both the eyes are touched by the tip of the fingers. Trisaamaa saamagah saameti Kavacham. He Tri-Saamaa who is glorified by all the three " tri " types, of Saama songs Deva-Vrata-Prokta , He who is the very theme that is glorified by the Saama songs Saamagah , He whose glory itself is the manifested Sama Veda Saama , He is none other than the Supreme This great Lord is installed a, an armour " kavacham " to wear for self-protection.

Symbolism: While chanting this in the mind the seeker first touches with the tip of his finger, of each arm, the same shoulders, and afterwards crosses the arm, in front of him making fingers of each palm touch the other shoulder-as if he is actually wrapping himself and wearing the divine armour.

Anandam brahmeti Yonih. The Supreme " para " Brahman, the Infinite Bliss " anandam " is " eti " the very womb Yonih from which the universe has emerged out. The procreated world of endless variety has only one Eternal Father, and this source is immaculate Bliss. When this is chanted the seeker installs the Bliss Infinite at the very place of procreation in himself.

It is a spot in this great divine temple of the body, wherein is the one source, from which the world has emerged out, manifesting itself as the power of procreation Taittireeya. Visvaroopa iti Dhyaanam. The entire band of experience gained through the instruments of the body, mind and intellect in terms of perceptions, emotions and thoughts together is indicated by the term Visva.

He, who has manifested to be the total world of experiences Visva , must therefore be Visvaroopah. The cosmic form of the Lord Visvaroopa is the total universe. Thus to meditate Dhyaanam upon Him as the whole universe, is a method of installing Him in our intellect. Symbolism: At this moment the student locks his fingers and sits in meditation. Ritam sundarasnah kaala iti Dikbandhah. Truth Ritam , the lord, and his weapon, the discus, called Sudarsana , and his annihilating power, Time Kaala -these three are the mighty forces that guard this scared temple of life in the seeker at the outer frontier of his world of influence Dik-Bandhah.

Symbolism: At this moment the student snaps his middle finger with the help of his thumb and runs his palm around his head. Sree-mahaa-vishnu-preetyarthe jape Viniyogah. Having thus installed through sankalpa the Lord in himself and having come under the protecting wings of the mighty lord, here is the declaration how he is going to employ himself in it. Now the question is: with what motive should be undertake this chanting?

The answer is in the very statement that it is only for the grace Preetyarthe of Sree Maha Vishnu. Symbolism: After chanting this declaration in the mind, the saadhaka, takes a spoon of water Teertham in his right palm and pours it on the floor in front of him. A true seeker is not desire-ridden for material satisfaction, and, therefore, he can have only one intention-the grace of lord, which will manifest in him as contemplative power.

At this juncture this makes him inspired sufficiently for higher meditation upon the truth as indicated and directed by the thousand terms in Sahasranaama. When this is properly performed with a right attitude and devotion, the student gains identification saaroopya with the Lord of his heart, at the outer levels of his personality.

Laksmikantam Kamalanayanam. Yogi bhir-dhyaana-gamyam. We pray to " vande " to Lord Vishnu, he who is the destroyer " haram " of the fear " bhaya " of samsara " bhava " and the Lord of all " sarva " the worlds " loka ". This is the meditation upon the form of the lord, visualising Him thus in His, all-Comprehensive nature, and meditating upon Him, the seeker starts the vishnu-sahasranaama chanting.

Approximate meanings:. Whose body is of the dark " shyamam " like the clouds " megha ". He lives " vaasam " in the pure ocean of milk " peeta-kousheya ". He has Lakshmi "sri" in his chest " vatsangam ". Stanza 1. Om visvam vishnur- vashatkaaro bhoota-bhavya-bhavat-prabhuh bhoota-krit bhoota-bhith bhaavo bhootaatmaa bhoota-bhaavanah.

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. 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. 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. That which has the nature of pervasiveness is Vishnu. He is the one who pervades all and nothing ever pervades Him. 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. Hence it means that He is not limited by space Desa , time Kaala or substance Vastu.

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. 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. He is the One who is not conditioned by time. This word can be dissolved in two ways:. Extra comments: Subjectively, the Atman functioning through my own mind and intellect is I, the individuality. My personality entirely depends upon the quality and texture of my own thoughts.

I myself become according to the moods of my mind the creator, sustainer and annihilator of my world of experiences. He who manifests and functions, in these three aspects, is the Supreme Vishnu. He is the Pure Existence in all the sentient organisms and the insentient objects in the universe.

Hence He is indicated by the term Bhaavah. Just as the same universal space manifests in all rooms as the room-space, so the Infinite Life manifesting through any given vehicle is called the Aatman of the vehicle. It is well known that space everywhere is one and the same; so too, the One Reality sports as though different Aatmans. Stanza 2. The Self is beyond all vaasanaas and, therefore, He cannot be affected by anyone of the manifestations of Maayaa such as thoughts of the intellect, emotions of the mind or the perceptions of the body.

The Spirit is other than matter, and that in its presence, the vestures of matter, borrowing their dynamism from Him, play their parts rhythmically at all times. This has been the assertion found chorusly repeated in all the Upanishads and in the entire Vedantic literature. Sankara in Aatma Bodha points out that the Self is other than the three bodies and that He functions in the microcosm as a king in the nation.

Kathopanishad and the Geeta guide us from the outer levels of our personality, stage by stage, into the inner-most sanctum, and there, the teachers declare, is He the Infinite, transcending all, reigning in His own glory. The limitations and bondages lived through by man are in fact the destiny of the matter vestures. Through delusion of non-understanding, we identify with them and come to suffer the consequent sense of imperfections.

To liberate ourselves from the thraldom of matter is to realize the Self. Hence the Truth is defined as the Supreme Goal of the emancipated. In Geeta. The Indestructible, and therefore, changeless, can never have any modifications Parinaama. For, modification is but the death of a previous condition and the birth of a new condition. The Eternal and the Immutable Avyayah is the Supreme Sat-chit- aananda , and every other thing and being come under the hammer or change. The medium in which all these changes are sustained is Brahman , the Immutable.

This term can also be dissolved in two more different ways giving more and more suggestions to the nature of the Self. This Aatman remains in the bodies of living creatures as their individuality Jeeva and in all the activities, physical, mental and intellectual, Aatman is not in fact involved but He is therein only an observer of all that is happening.

This will become clear in the following discussion. In every day life he is a witness who without any mental reservation or personal interest observes and watches what is happening in a given field of experience. Though thus Consciousness illumines everything , It is only a Witness, as It knows no change. Just as the sun illumines every thing in the world and yet the Sun is not affected by the condition of the things it is illumining , so too Vishnu, the Supreme, illumines all, without Itself undergoing any change.

Since It is Indestructible, It cannot come under the methods of universal destruction arising from nature or through the wilful actions of man. Stanza 3. Since He is experienced through Yoga He is known as Yogah. To all men of realization, He who is the Ideal, is the Supreme Lord. Just as our activities are today ordered by our selfishness and individuality, the Ideal that commands and orders all activities in the bosom of a Man of Realization is his God-Consciousness.

This realm of experience is Mahaa Vishnu. The term Purusha indicates the individuality in each one of us-the Jeeva. Lord Eesvara means the Master Eeshte iti Eesvarah. The Lord of Maayaa and Jeeva means the one who makes both these possible to exist and function.

This is the famous fourth incarnation of Lord Vishnu which He took in order to destroy the atheistic tyrant Hiranyakasipu and bless his devotee, Prahlaada. Mother Sree is Mother Lakshmi. In the Puranic terminology Lakshmi stands for all powers, all faculties. The total manifested power potential in the Omnipotent is Lakshmi. These powers are ever in Him and therefore, He is the Sreemaan. Or, it can also mean, one who destroyed "vah" the demon Kesin who was sent to destroy the child-Krishna by his uncle Kamsa This interpretation is endorsed by the Vishnu Purana, 5.

The Spirit expressing through matter is the individuality, Jeeva. Reflected moon is the moon of the heavens dancing on the surface of water. Just as the moon is something different from its reflections and the water surfaces, so too the Self is, in its transcendental nature, something different from both matter, the perishable, and Spirit, the Imperishable, ever playing in matter. Stanza 4. He being the One cause from which have sprung forth all things and beings. 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.

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.

Features in Version 1. This image is narasi,ha worshipped in deity form by a significant number of Vaisanava groups. If He is everywhere, then why is He not present before me in this pillar. Most useful arati, Bhajan and chalisha of god and goddess in hindi language. But where is He? Hiranakasipu, unable to control his anger, smashes the pillar with his mace, and following a tumultuous sound, visnu in the form of Narasimha appears from it and moves to attack Hiranakasipu.

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