Expansions of Maha Vishnu as Shri Jagannath The Five Forms of God; According to traditional Vaishnava philosophy, God manifests in five principal forms, each representing a unique aspect of the Divine. Vishnu’s Five Forms (Para, Vyuha, Vibhava, Antaryami, Archavatara) While the fivefold division is elaborated in Pancharatra Agama texts, the following sloka from the Vishnu Sahasranama highlights His all-pervasiveness and roles: विश्वं विष्णुर्वषट्कारो भूतभव्यभवत्प्रभुः । भूतकृद्भूतभृद्भावो भूतात्मा भूतभावनः ॥ १॥ "Vishnu is the universe, the one to whom all sacrifices are offered, the Lord of past, present, and future. He creates, sustains, and is the essence of all beings." Para This is the worship of the Supreme Brahman, where Goddess Lakshmi embodies the supreme nature, and Lord Narayana is revered as the Supreme Person. Vyuha In Vyuha worship, the four forms of God—Vasudeva, Sankarshana, Pradyumna, and Aniruddha—are venerated. These formscorrespond to the four aspects of consciousness: mind, intellect, ego, and soul. Vibhava Vibhava worship includes the adoration of Lord Rama, Krishna, and other incarnations (avatars), totaling either ten or twenty-four principal manifestations. Antaryami The Antaryami form refers to perceiving Brahman within all living beings and experiencing unity without distinction. This is considered the highest form of worship, as it transcends all dualities. Archavatara This is the worship of God in the form of a deity or Vigraha, such as the Shaligram. Vigraha worship serves as an accessible starting point for spiritual practice. It is recommended that spiritual aspirants begin their journey with idol worship and gradually progress towards the realization of the Supreme Brahman. Ultimately, serving God is the true goal and the highest duty of a devotee. From Vishnu Sahasranama Dhyana Shloka, describing Vishnu as the cosmic being whose body is the universe: भूः पादौ यस्य नाभिर् व्यद् असुर् अनिलः चन्द्र सूर्यौ च नेत्रे। कर्णावाशाः शिरो द्यौः मुखम् अग्निः वासतेयं अब्धिः अन्तः स्थानं यस्य विश्वं सुर नर खग गो भोगि गन्धर्व दैत्यैः चित्रं रम्यं धिव्यं हरि पुरुषम् ऐशं भजेमाः॥ Earth is His feet, the sky His navel, the wind His breath, the sun and moon His eyes, the directions His ears, heaven His head, fire His mouth, the ocean His abdomen. The whole universe resides within Him, filled with gods, humans, birds, animals, serpents, Gandharvas, and demons. He who is beyond sensory perception... Where eyes cease to see, where speech becomes silent, and where even the mind comes to a halt—that is the ultimate truth! No words, thoughts, or logic can reach there; it is solely a matter of direct experience. Beyond what is known and even beyond the unknown, this divine mystery can only be realized through self-realization. Happy Bahuda Yatra my divine friends 🙏 ![img](https://media.licdn.com/dms/image/v2/D5622AQGF6ajGRXGEgw/feedshare-shrink_800/B56ZfZE74NGoAg-/0/1751693651736?e=1754524800&v=beta&t=lW_XCY0gOE7AipHa2KtaMq7SDr_pprR287DQo1S6kfI) (1) Whoever understands this becomes one with Brahman. The mind’s restlessness has two causes: latent desires within and external distractions, much like the ever-flowing wind. If either of these is eliminated, the other will also cease. Thus, by uprooting desires or calming mental agitation, one can achieve complete peace of mind. Purification of the inner self opens the door to ultimate peace. The Three Vishnus and Their Manifestations Shri Vishnu, who encompasses both the spiritual and material dimensions (Aneka Roopa Rupaya Visnave Prabha Visnave), is described in the Srimad Bhagavata and the Vedas as manifesting in three principal forms: Maha Vishnu (Karanodakasayi Vishnu) The original Vishnu, beyond the material world, manifests as the Purusha Avatara in the material dimension. He lies in the causal ocean (karana), and with each breath, innumerable universes emanate from and return to the pores of His body, like golden eggs. This Vishnu is the guna avatara of sattva, existing beyond creation and annihilation. The causal ocean is also called mahat tattva, the primordial formless energy, or eternal Time (Mother Kali) (2) Garbhodakasayi Vishnu An expansion of Maha Vishnu, He appears in each universe (brahmanda). From His navel grows a lotus, upon which Brahma is born. Brahma, meditating on Vishnu, manifests all planetary systems and species. Garbhodakasayi Vishnu is the second guna avatara, controlling rajas (activity). Kshirodakasayi Vishnu The third Purusha Avatara, He reclines on the ocean of milk (kshira) in the island of Svetadvipa, located on Dhruvaloka (the pole star). He is also known as Paramatma, the Supersoul, residing in the hearts of all beings. He is the third guna avatara, controlling tamas (inertia), and is associated with the element of ahankara (ego), the source of duality or mahamaya. There are six types of avatars of the Supreme Lord: Purusha, Guna, Lila, Manvantara, Yuga, and Shaktyavesha. The Dashavatara concept is found in many Puranas. A popular sloka summarizing the ten principal avatars: मत्स्य: कूर्मो वराहश्च नरसिंह: वामनस्तथा। रामो रामश्च कृष्णश्च बुद्ध: कल्किः च ते दश || "Matsya, Kurma, Varaha, Narasimha, Vamana, Rama, Balarama, Krishna, Buddha /Jagannath, and Kalki—these are the ten avatars." (3) The four earthly emanations (Vyuhas) are: Samkarshana (Balarama, son of Vasudeva and Devaki) Vasudeva Krishna (son of Vasudeva and Devaki) Pradyumna (son of Krishna and Rukmini) Aniruddha (son of Pradyumna) The Nature of Brahman Brahman is that by knowing which everything is known. Timeless Brahman is eternal, immeasurable, and all-pervasive. The Bhagavata Purana and its epitome, the Narayaneeyam, expound Vedic and Upanishadic truths through stories of Krishna. Parabrahman: The Supreme Brahman, without attributes. Isvara (Mayabrahman): Brahman with Maya, the controller and intermediary. Avidyabrahman: Brahman with ignorance, representing the individual soul. When Isvara sheds Maya and Avidyabrahman sheds ignorance, both merge back into Parabrahman. Isvara is God, while Avidyabrahman is man. From the Panchayudha Stotram, which invokes the protection of Vishnu’s avatars in different realms: जले रक्षतु वाराहः स्थले रक्षतु वामनः। अटव्यां नारसिंहश्च सर्वतः पातु केशवः॥ "May Varaha protect in water, Vamana on land, Narasimha in the forest, and Keshava protect everywhere." (4) Worship of the Supreme is performed through Isvara, using deity-specific mantras (Ishtamantra) to approach one’s chosen form of God (Ishtadevata). The ultimate goal is to transcend the worship of Saguna Brahman (God with attributes) and realize Nirguna Brahman (the attributeless Absolute). Vakya Sakti: The seed, essence, or meaning of the mantra, representing the transcendent Brahman. Vacaka Sakti: The manifest form, the words and phrases of the mantra, representing Isvara. One cannot access the seed without the fruit; similarly, one cannot realize the formless Brahman without first worshipping the manifest form. The Manifest and Unmanifest Divine Manifest God or Goddess (Sabda Brahman) is the object of worship. Sabda Brahman pervades the universe and is embodied as Virat Purusha, who incarnates on earth. The worship of Sabda Brahman is at the level of human consciousness; beyond this is Turiya, where the devotee and the formless Brahman become one. Krishna is described as Suddha Sattva (pure goodness), a manifestation of attributeless Parabrahman. Unlike mortals, who possess a mix of sattva, rajas, and tamas, Krishna’s constitution is pure sattva, untainted by the other two gunas. (5) Bhagavan is one endowed with Bhaga (divine qualities): supremacy, power, glory, sacredness, wisdom, and detachment. Krishna embodies all these qualities. Achintya Bheda-Abheda: Inconceivable Oneness and Difference According to this philosophy, individual souls are like sparks from a fire or waves in the ocean—distinct yet inseparable from the Divine. The soul is both different and non-different from God. Upon liberation, the soul attains proximity to God but does not merge completely. From Vishnu Sahasranama, describing His transcendence and immanence: स्वयम्भूः शंभुरादित्यः पुष्कराक्षो महास्वनः। अनादिनिधनो धाता विधाता धातुरुत्तमः॥ "Self-born, bestower of happiness, the Sun, lotus-eyed, of great sound, without beginning or end, the sustainer and creator, the ultimate support of all." The Role of Maya and Advaita Maya and ahankara (ego) are not to be blamed for ignorance and duality; rather, they provide the opportunity for spiritual evolution. Adi Shankara, an incarnation of Mahadeva (Shiva), appeared to teach the doctrine of Advaita (non-dualism), guiding souls toward the realization of oneness with the Supreme. शान्ताकारं भुजगशयनं पद्मनाभं सुरेशम् विश्वाधारं गगनसदृशं मेघवर्णं शुभाङ्गम्। Jai Jagannath