Who is satyanarayana swamy

Suta now tells the Rishis that this Vrita is specially effective in Kaliyuga. He alone has taken names and forms. Pauranikas consider Narayana or Vishnu as of four types based on the celestial world — 1. The Lord of Paradise Vaikunta Nadha 2. The Lord-lying on the ocean of celestial waters Anantha sayana 3. The inhabitant of the white Island Sweta Dvipa , and 4.

The Lord of Goloka Golokanadha. Jyotistoma is the region of light from the earth to 21st plane. It is full of fire.

It is Vaikuntanatha—the first sacrifice. Thirty three fire-deities related to Vishnu are its limbs. He will be awake for eight months and sleeps for four months.

During these four months, there will be dominating influence of water and the fire becomes recessive. So the sacrifices will be destroyed. Dwadasa yajna extends from 22nd plane to 33rd plane which is full of spiritual water Apa and essence Soma.

This is the Lord Vishnu lying on the Ocean. He is said to be having 34 utterances including Prajapati Pridvi.

He is the second Vishnu. Vishnu of the celestial ocean, always sleeps and often awakes. The Splendour of ignition Agni is the waking state. The ignition will be weak in the sea and hence the sacrifice will be slackened. Navaha yajna starts from 17th plane to 25th plane. The sacrificial Vishnu of this region will have white island as His habitation but is established at 21st level.

He is the third Vishnu called Lord Satyanarayana. As Satyanarayana will always be in self-mortification, He is always awake. He never sleeps since Navaha yajna at 21st plane uniformly continues throughout the year. Pancha Dasaha yajna extends from 22nd plane to 36th plane. It is uttered by Sama Veda. Here Gau spirits are born and hence is called Gosava or Goloka. It is established at 29th plane. This region is pervaded by the ocean, a form of spiritual water, air and essence. The spiritual waters are the form of cows Gua Spirits.

They are of spreading nature. This is the supreme world Paramesti. Lord Vishnu of this world is called Govinda. These four divisions belong to Pridvi that extends up to 33rd level. Thus they are the four dwellings places of the four types of Vishnu. The Lord of Goloka has two arms but the others are four-armed. Lord Satyanarayana owing to utter blackness is white in complexion. The temple of Sri Sita Rama Swamy varu, as keshatra palakulu.

Lord Rama is known as the seventh incarnation of Lord Vishnu. Rama, the perfect avatar of the Supreme Protector Vishnu, has always been popular among the Hindu deities. Rama is the symbol of courtesy and virtue, a man of values and morals. Ramachandra is Maryada Purushottama, which means the perfect man. Lord Rama is considered to have taken birth on the earth to destroy the evil forces of the age. The son of Shiva and Parvati, Ganesha has an elephantine countenance with a curved trunk and big ears, and a huge pot-bellied body of a human being.

He is the Lord of success and destroyer of evils and obstacles. And Narayana also means the highest being. Together Satyanarayana means the highest being who is an embodiment of Truth. People worship Lord Satyanarayan to seek blessings and success in their career growth and business. Satyanarayana Pooja can be performed on any full moon day i. Whereas the Ekadasi days are also considered auspicious to perform the vratam.

Usually an Ekadasi day falls on the 11th day after Amavasya or Pournami. Satyanarayana Puja can also be performed to mark the success while purchase of a house, entering a new house, buying some property, starting of a new venture, getting a job, marriage in the house, or the birth of a child.

It is usually performed to neutralize adversity and overcome any difficulties with divine intervention. It is believed that performing Satyanarayan puja at home can bring in lot of success. Its performance during Satyanaryarana Puja is believed to help remove any negative aspects that participants might be facing in their astrological charts that could be causing difficulties. Once these pujas are performed, the main puja to Lord Satyanarayana begins. Puja consists of 27 main steps, which on the surface reflect Indian hospitality by enacting the steps one would use to honor a guest visiting a home, but they also contain deeper meanings for meditation.

The aspect of God who is being worshipped, in this case Satyanarayana, is invited to be present and offered a seat. Then the worshipper imagines washing the God's feet as water is offered. This process continues with ritual offerings of flowers, rice, water, sandal paste, lights, and food.

The priest symbolically offers Satyanarayana a bath, new clothing, a meal, etc. Once these steps are completed, the names of Lord Satyanarayana are chanted, and participants are given an opportunity to make their petitions to God. Once the prayers to Lord Satyanarayana are completed, some of those present take turns reading the stories. The all-important Prasad, which the scriptures say must be eaten at the end of the puja to receive the full merits of the ritual, has its own special recipe.

It is sweet in flavor and made from semolina Cream of Wheat or Cream of Rice , sugar, milk, ghee, cardamom, cashews, and golden raisins. Indian women pride themselves on being able to make the Prasad in the proper way. Satyanarayana Puja is a beautiful ritual. The ornate decoration of the altar with flowers and colored pictures appeals to the external senses. The beautiful handmade flower garlands and colorful pots of food reflect the love and devotion of participants.

The telling of the stories appeals to the mind, and the warmth of gathering in prayer to remember God and his mercy appeals to the spirit. Perhaps the most beautiful and unique aspect of Satyanarayana Puja is not that it is a gift from God to fulfill one's desires, but that it is a constant reminder in the telling of its folktales that all are equal in the eyes of God, and that we should interact with each other with that belief in our hearts.

There are far too few rituals that teach this wonderful lesson. Daria Woodside is an independent researcher and college educator in Baton Rouge. This article was prepared in as part of the New Populations Project. It is included as part of the Baton Rouge Folklife Survey.