Lord, God, Supreme Being; name for Shiva. (Glossary for the Vahinis)
Ishvara is said to have three forms. One is:Virat Swarupa (the Cosmic form). Two Hiranyagarbha, Third: Avyakrita (the Causal entity). Virat swarupa is Vishvarupa – the entire manifested cosmos is His form. All the myriad forms and names in the Universe are contained in His form. This is described as ‘Jagrata-Swarupudu’ (the Cosmic form as experienced in the, waking state) The second one is the Divine as experienced in the dream state; Hiranyagarbha. In the waking state, use our limbs, see with our eyes and hear with our ears. In the dream state, we perform many actions. What are the hands, which we use, what are the legs with which we walk? What is the month that speaks in dreams? When all the organs and senses of the body are not functioning is the dream state, how do these experiences occur? That is the subtle form of Hiranyagarbha.
‘Avyakritudu’, the third form is the causal entity, it has no specific form and therefore is called ‘Avyakrita,’ But Bliss (ananda) is present. There is consciousness of experience. The physical, the subtle and the causal are the three forms respectively of Vishvarupa, Hiranyagarbha and Avyakrita. You are the same person experiencing the waking state, dreaming in the sleeping state, and enjoying bliss in the deep sleep state (Sushupti). The one entity in all the three states is the Atma – in the body in the waking state, in the mind in the dream state and in the citta (Higher Consciousness) in the deep sleep state. The Ishvara principle unifies all the three entities. (SS Apr 89 , p. 89)
Ishvara is one who possesses all kinds of wealth and prosperity. The only way in which you can achieve it is to have the aspect of. Divinity in front of you and prosperity will then follow you. (SSB 1974, p. 157)
‘You must see Shiva in the Jiva’. Pashu and Pashupati are one; Nandi and Ishvara become Nandiswara. When in bondage it is Nandi; and when free it is Ishvara. (DhyV, pp. 6-7)
The Creation, the Time and the Karma or Activity - all the three are true in Ishvara and true along with Ishvara. They are instruments which He uses. They are bound to Him. Ishvara or God though not perceptible to the senses ordinarily, becomes so perceptible to the devotee who has such deep attachment to Him that he yearns to merge in Him. Why? Such devotees perceive God as clearly as they perceive external objects. God or Ishvara is said to be Formless; that is to say He can assume or adopt any form. He has endless forms. Then in what form does He grant the clear vision to the devotee? He manifests in the form that the devotee yearns for, the form which will grant him the highest satisfaction. These forms are His Avatars. Ishvara does not limit Himself when He thus manifests; He is fully present in every such Avatar; He manifests Himself with His full Glory in every Avatar. (BPV, pp. 90-91)
Who is Ishvara? Ishvara is not merely the one is portrayed as wearing Rudraksha garlands around His hands and serpents round His neck. It is only a form that is created for the common man to comprehend divinity to some extent. The various names and forms like Ishvara,Vishnu,Parvati.Lakshmi, etc., were created to enable the common man to worship God in some form or the other. In fact, every human being is an Embodiment of Ishvara. There is nothing in this world which is not permeated by Ishvara. The Earth is Ishvara. This handkerchief is also an embodiment of Embodiment of Ishvara. All names and forms originated from Ishvara-tattva. (DD on 23.02.2006, pp. 7-8)
Is it possible to build a temple for the One who pervades the entire Brahmanda (cosmos)?
Can anyone give a name to the One who is present in all beings?
Is it possible to give a bath to the One who is present in all rivers?
Can any offer food to the One who has entire Brahmanda in His stomach?
Man out of his ignorance is unable to know this truth.
He is under the delusion that he is Naswara (impermanent).
In fact, he is not Naswara, but Ishvara Himself for the entire world. (Telugu Poem) ( DD on 26.02.2006, p. 2)