Beach 1: The First Prostration
Wave 2: Namesad infinitum for the nameless
Drop 7: Each name a capsule of Divinity :DROPLET 1 DROPLET 2 DROPLET 3 DROPLET 4
1201: subrahmaNya 1202: Idol worship 1203: One truth - Many Expressions 1204: Glory of the Lord's name1205: sahasranAmas 1206: Power of words 1207: Capsules of Divinity 1208: Scriptural epitomes1209: AUM or OM 1210: rAma 1211: kRSNa 1212: nArAyaNa
aham sarvasya prabhavao mattassarvam pravartate
But though He has brought about the whole universe, this action does not in any way bind Him. For He says in the gItA (9 - 9): These actions do not bind me; I am untouched by the actions, I sit, as it were, totally indifferent to them:
na ca mAm tAni karmANi nibadhnanti dhananjaya / udAsInavad-AsInam asaktam teshu karmasu //
And therefore, say the commentators, He removes our bondage even as we meditate on Him.In fact we may even meditate on Him as the little Krishna who was 'bound' by ropes by His mother!
yo veda nihitam guhAyAm parame vyoman / so'Snute sarvAn kAmAn saha //
in the taittirIyopanishad, meaning: He who knows it as resident of the subtle space in the secret cave (of the heart) experiences all his desires. Also in the nArAyaNopanishad:
dahram vipApam vara-veSma-bhUtam yat-puNDarIkam pura-madhya-saMstham / tatrApi dahram gaganam viSokas-tasmin yad-antas-tad-upAsitavyam //
mUDho'yam nAbhijAnati loko mAm ajam avyayam /
that is, 'this foolish world does not know Me as unborn and imperishable'. Also the gItA (9 - 18): 'nidhAnam bIjam avyayam'. The epithet 'avyayam bIjam' here is of significance. He is the seed from which everything sprouts but the seed itself never vanishes. A most unique seed indeed! Note that the seed can never vanish because when everything perishes the seed itself is necessary for the re-creation of the Universe. Vyaya also means change. There are six changes for any object: (asti =) appears; (jAyate =) is born; (vardhate =) grows; (pariNamate =) undergoes modification; (apakshIyate =) decays; (naSyati =) dies, vanishes, disappears. None of these changes apply to the Lord. And more, it is only of Him that such a statement can be said. Everything else will have at least one of these changes. What is not may appear; what was not there is born; what is born may have default and it will grow; what grows may decay; what grows or decays certainly undergoes modification; what is born finally dies and what appears also disappears. All these are the effects of the play of the guNas. The only subject that transcends the guNas is the lord. That is why the gItA says, in 7 - 13: This entire universe is deluded into action by the three attitudes of the guNas, but it is not aware of Me who is unchanging and unaffected by any of these.:
tribhir-guNa-mayair-bhAvair-ebiH sarvam-idam jagat / mohitam nAbhijAnAti mAm ebhyaH param avyayam //
yan-manasA na manute yenAhur-mano matam / tadeva brahmatvam viddhi nedam yadidam upAsate //
Also gItA (2 - 18): 'anASino'prameyasya'
paRRuga paRRaRRAn paRRinai appaRRaip-paRRuga paRRu viDarku
Hold on to the One who has no attachment. By attaching yourself to the attachmentless, you will be rid of attachments.
yasmAt param nAparmasti kimcid-yasmAn-nANIyo na jyAyo'sti kimcit //
Also the gItA (7 - 7): There is nothing more supreme than Myself, O Arjuna.
mattah paratarm nAnyat kimcidasti dhananjaya //
adRshTam, avyavahAryam, agrAhyam, alakshaNam, acintyam, avyapadeSyam, …
sarva-bhUtAni kaunteya prakRtim yAnti mAmikAm / kalpa-kshaye punastAni kalpAdau visRjAmy-aham //
sa bhagavan kasmin pratishTita iti sve mahimni
The Supreme Divinity does not need anything else for its support for there is nothing else other than Itself. So it is based on its own Self. So He is the only AtmavAn, no other entity can have this epithet. That is why we are asked to enjoy by renouncing the world - tena tyaktena bhunjIta in Isopanishad. When you have renounced everything else, only the Self, full of bliss, remains. This is the state of being the one who is His own Self. It is interesting to note that among the sixteen questions which Valmiki asks Narada before He wrote the Ramayana this is one: Who is the AtmavAn? The answer comes it is rAma.
More names in DROPLET 3
Previous page For notes on mythological names referred, go to MYTHOLOGY Homepage of SCIENCE AND SPIRITUALITY
CONTENTS page of GEMS FROM THE OCEAN OF HINDU THOUGHT VISION AND PRACTICE
May 1, '99 CopyrightÓ V. Krishnamurthy