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Aishvarya (Sanskrit: ऐश्वर्य) means lordship or sovereignty, prosperity or royal or exalted rank. [1] Prosperity, power and recognition by society are the three aspects of a man’s life that constitute aishvarya which term also refers to the aishvarya or greatness of God and of Brahman.
God's sovereignty, as the right to exercise his ruling power over his creation, is contingent upon his creation. God's sovereignty only takes effect once creation exists for it to be expressed upon. If the sovereignty of God is considered one of his attributes, it is a temporal one. [9]
In its acception of divine sovereignty, svātantrya is described as an absolute power of action, or, absolute power of freedom. [8] This power arises from the mirror-like ability of the supreme consciousness (caitanya) to contain images (vimarśa) [1] [9] – the whole universe being a mere image shining inside this unique god-consciousness.
Universal sovereignty, enjoyment (of pleasures), independence, distinguished distinction as a king, the fulfilment of the highest desires, the position of a king, of a great king, and supreme mastership, that he might cross (with his arms) the universe, and become the ruler of the whole earth during all his life, which may last for an ...
With "sovereignty" meaning holding supreme, independent authority over a region or state, "internal sovereignty" refers to the internal affairs of the state and the location of supreme power within it. [47] A state that has internal sovereignty is one with a government that has been elected by the people and has the popular legitimacy.
Dyauṣ the "Sky" god, also called Dyeus and Prabhāsa or the "shining dawn", also called akasha or sky, Pṛthivī the "Earth" goddess/god, also called Dharā or "support" and Bhumi or Earth, Sūrya the "Sun" god, also called Pratyūsha , ("break of dawn", but often used to mean simply "light"), the Saura sect worships Sūrya as their chief ...
However, the verb īś-does appear in Rigveda, where the context suggests that the meaning of it is "capable of, able to". [16] It is absent in Samaveda, is rare in Atharvaveda, but it appears in Samhitas of Yajurveda. The contextual meaning, however as the ancient Indian grammarian Pāṇini explains, is neither god nor supreme being. [16]
Generally, scholars do not take anthropomorphic phrases in the Bible like "the finger of God" or "the hand of God" to mean that God literally has a hand or finger. Rather, it is interpreted as an allegory for the Holy Spirit and an expression of God's sovereignty over and intervention into the material world.