Significance of Lord
Synonyms: Master, Ruler, Owner, Sovereign, Chief, Gentleman, Deity, God, Authority, Leader, Noble, Monarch, Overlord, Commander, Tyrant, Duke
In Dutch: Heer; In Spanish: Caballero; In Swedish: Lord; In Polish: Lord; In Finnish: Herra; In German: Herr; In Malay: Tuhan; In French: Seigneur; In Portugese: Senhor; In Italian: Signore
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Lord'
In Buddhism, "Lord" commonly signifies the enlightened Buddha, a central, revered figure. He serves as a spiritual leader, offering guidance, establishing rules, and rebuking misconduct among monks while embodying compassion and authority.
From: Vinaya Pitaka (3): Khandhaka
(1) Refers to a revered figure or leader within the monastic community, possibly someone with significant authority or spiritual attainment.[1] (2) The Lord refers to the awakened one who rebuked Upananda for accepting robe-material from multiple residences, considering it inappropriate.[2] (3) A figure whose teachings and rules dictate the proper procedure for monks to follow when a collective transgression occurs within their residence.[3] (4) This refers to a figure who provides guidance and permissions to the monks regarding the performance of the Observance.[4] (5) The Lord questioned the venerable Ananda about the noise of the young monks and rebuked the monks for ordaining individuals under twenty years of age.[5]
From: Vinaya Pitaka (1): Bhikkhu-vibhanga (the analysis of Monks’ rules)
(1) The Lord is the figure to whom the monks reported Upananda's actions, leading to a discussion about the appropriateness of his behavior.[6] (2) It is used as a title for the enlightened one who was staying at Savatthi in the Jeta Grove in Anathapindika’s monastery.[7] (3) Lord is the title used to refer to the leader to whom the monks reported Upananda's actions, prompting an inquiry into the matter.[8] (4) The monks reported Channa's behavior to him, and he rebuked Channa for not listening.[9] (5) A figure to whom the monks report the matter of the accusations against Dabba, the Mallian.[10]
From: Vinaya Pitaka (2): Bhikkhuni-vibhanga (the analysis of Nun’ rules)
(1) The lord, also known as the enlightened one, is the figure who rebuked the nun Thullananda and established the rule about asking permission before using a seat.[11] (2) He is the religious figure who, after hearing about the incident, delivered a reasoned talk and established a rule of training for the nuns.[12] (3) This refers to the enlightened one, who rebuked the group of six nuns for reviling Upali, highlighting the importance of respecting ordained individuals.[13] (4) The authoritative figure in the text who responds to Mahapajapati and addresses the monks regarding nuns.[14] (5) Refers to the enlightened one who provided guidance and established rules of training for the nuns.[15]
From: Patipada (path of practice)
(1) The Lord is referenced as saying that construction work and building projects are an enemy and detrimental to the work of a recluse, particularly for those at the beginning of their practice.[16] (2) The Lord is mentioned in the text as the one who taught the Dhamma, and for the Lord and the Savakas there is no question of doubt anywhere in any of its aspects.[17] (3) The Lord is referenced in the text as someone who practiced with carefulness and circumspection, with his teachings also done with care, and served as the Great Teacher.[18] (4) This is a term used to refer to the Buddha, the Supreme Teacher, who is highly revered.[19]
From: A Discourse on Paticcasamuppada
(1) The prince requested the Lord to spend the lent in his city as he wished to do good deeds so that he might become a specially privileged thera like Sumana in the holy order of a future Buddha.[20] (2) A reference to the Buddha, the enlightened teacher in Buddhism.[21]
From: Jataka tales [English], Volume 1-6
(1) The Master who appeared to Baka in Brahmaloka, understanding his reflections and correcting his ignorance.[22]
From: Milindapanha (questions of King Milinda)
(1) This term refers to a person of authority, and their actions are used in the text to create analogies for the concepts being discussed.[23]
From: Vinaya Pitaka (4): Parivara
(1) The ultimate authority who knows, sees, is perfected, and is fully self-awakened, responsible for laying down the rules of discipline.[24]
From: Lotus Sutra (Saddharma-Pundarika)
(1) The Lord is a figure who answers questions about the Bodhisattva Mahasattva Avalokitesvara and expounds on their virtues and powers to other beings.[25] (2) The one who preached the Dharmaparyaya of the Lotus of the True Law.[26] (3) A supreme being to whom the Bodhisattvas pay homage and seek permission to reveal the Dharmaparyaya.[27] (4) A central figure who delivers teachings and inspires joy, identified as a source of law and enlightenment.[28] (5) This term denotes the central figure, who is also referred to as Sugata, and the focus of veneration and reflection.[29]
From: Akshayamatinirdesha [english]
(1) A term used to refer to a highly respected spiritual teacher or figure, who is honored and praised for teachings.[30] (2) The Lord is the central figure, explaining the discourse on religion, receiving praise, and answering questions about the bodhisattva Akshayamati and the world-sphere.[31]
From: Mahavastu (great story)
(1) This title is used by the monks when addressing the Exalted One, showing respect and acknowledging the authority of the Lord in their discourse.[32] (2) Within the context of the text, the monks respectfully address the speaker as "Lord", indicating a position of authority or reverence in their interactions.[33]
From: Mahayana Mahaparinirvana Sutra
(1) An honorific title for the Buddha, indicating a being of great wisdom and virtue who guides others.[34]
From: Tattvasangraha [with commentary]
(1) The Lord reaches remote places by merely thinking of them, showcasing the capacity known as 'manojava' or 'mind-force', according to the information.[35] (2) Refers to a figure of authority or divinity who communicates teachings and truths about existence and reality.[36] (3) The divine authority or teacher who has imparted knowledge about the True Doctrine.[37] (4) A title applied to someone who may possess nothing, illustrating that titles can be used without a substantive basis.[38] (5) The term 'Lord' stands for God, recognized as the creator and operator of all things that are produced.[39]
From: Blue Annals (deb-ther sngon-po)
(1) Indicates the images of deities to which the maha-pandita made large offerings during a journey.[40]
Hindu concept of 'Lord'
In Hinduism, "Lord" denotes a central, supreme divine figure, like Krishna or Vishnu, inspiring devotion and love. The Lord guides, determines destiny, resides in devotees' hearts, and removes obstacles, yet can also be perceived as cruel.
From: Chaitanya Bhagavata
(1) The Lord is the entity that was being blasphemed, and the people of Nadia decided to avoid the company of those who did so.[41] (2) This is a title or designation often used to refer to a divine or highly respected figure, indicating reverence and a position of authority or importance.[42] (3) Lord is the speaker in this verse, giving direction to Nityananda and ordering him to travel quickly towards the location of Navadvipa.[43] (4) Lord refers to the central figure in the verse, who is dancing and expressing a sense of questioning about His emotions, showing his internal struggle.[44] (5) The Lord is being addressed by Shrivasa Pandita, who is speaking to him with reverence and gratitude.[45]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) The supreme being who is worshipped and served with devotion, using various offerings such as sandal paste, lamps, incense, and lotus flowers.[46] (2) Lord is the subject of intense longing and worship, both through external perception and the perpetual mental rapport sustained by the Alvar's profound knowledge.[47] (3) It refers to the divine being who wields the discus and is eager to grant salvation. is portrayed as being subservient and willing to fulfill desires, even commanding.[48] (4) According to the passage, the Lord reclines on a serpent bed and unravels an endless variety of experiences, forms, and jewels. The Lord wants to enjoy the Alvar in myriad ways, employing different techniques and assuming different forms.[49] (5) The Lord is depicted as wondrous and residing in Tirukkatittanam, seeking the kingdom of the author's heart out of love to destroy sins.[50]
From: Garga Samhita (English)
(1) The lord is the recipient of Shri Vasudeva's message, and the message seeks to alleviate the lord's fears and anxieties about the future.[51] (2) The term Lord signifies a position of reverence and power, representing a deity or a figure of high spiritual importance in the text.[52] (3) A divine being, along with the residents of Vraja, participated in creating a hill of food at the mouth of Govardhana Hill.[53] (4) This is the title for Krishna.[54] (5) A title used by the gopas when addressing Krsna, indicating reverence and acknowledging divine status.[55]
From: Brihad Bhagavatamrita (commentary)
(1) The 'Lord' is referenced in the context of different manifestations and forms, clarifying that the speaker's worshipful Lord is distinct from those mentioned.[56] (2) The Lord is the one who issued the order that led to the speaker being brought before Him, highlighting His authority and divine will.[57] (3) The provided text indicates that Shri Hanuman sustains himself by constantly engaging in hearing about the fame and glories of his Lord, remaining near the Deity of his Lord.[58] (4) The Lord is the object of darshana, and seeing the Lord generates intense bliss, which can lead to swooning, followed by regaining consciousness through His mercy.[59] (5) The Lord is someone that the speaker is unable to have darshana of, which consequently affects the speaker's ability to perform devotional service to the Lord.[60]
From: Bhakti-rasamrta-sindhu
(1) The Lord is the object of the devotee's desire to see, suggesting a supreme being or deity that the devotee deeply reveres and longs to connect with.[61] (2) The Lord is the central figure in this context, with several principles revolving around devotion, respect, and avoidance of offenses related to Him.[62] (3) Devotees engage in transcendental loving service towards the lotus feet of this entity and can achieve anything within the four principles.[63] (4) It refers to the divine being, identified as the ancient person, whose form is accepted, and whose presence leads to the realization of bliss within a purified samadhi.[64] (5) The Lord is the object of rasa, which is a profound experience that is difficult for those without devotion to understand or appreciate.[65]
From: Sri Krishna-Chaitanya
(1) The text mentions the Lord, who is self-concealed and spends time with His mother, displaying love and consoling her with encouraging words and supplying all her wants.[66] (2) The Lord frequented the streets, giving the people an opportunity to see him, though he is inaccessible to the gods, and the people showed him great respect.[67] (3) The Lord is a figure who indulged in the sweet taste of learning and prevented understanding of His Real Nature.[68] (4) A reference to the divine presence and authority embodied in Nimai, evoking respect, awe, and veneration from all who encounter Him.[69] (5) The Supreme being who imparts teachings to His pupils, often identified with Sri Krishna.[70]
From: Chaitanya Mangala
(1) The devotees implored the Lord to promise that his words of reassurance would always be true.[71] (2) This person returned to his home, performed morning duties, and was surrounded by friends.[72] (3) The subject of many verses, whose blissful and auspicious glories are to be heard.[73] (4) This term is used to refer to Lord Gaura, and the text describes His actions, emotions, and interactions with others, including His pastimes and decisions.[74] (5) This is a reference to a divine figure, and the text describes the actions, attributes, and interactions of this figure, focusing on themes of compassion, mercy, and spiritual guidance.[75]
From: Prem Sagar (English translation)
(1) The lord of the Yadus is what Akrura saw in the water, and he was astonished.[76]
From: Brahma Sutras (Shankaracharya)
(1) The Lord is the one on whom the world depends, and a previous state of the world is admitted as dependent on him, not as an independent state.[77] (2) It is the figure believed to initiate the results of deeds, which is the basis for understanding the consequences of various actions according to the provided context.[78] (3) The Lord and the soul are not separate entities, as evidenced by scriptural passages that refer to the individual soul as the Self and teach that the Lord is the Self of the soul, thus establishing non-differentiation.[79] (4) The Lord is depicted as having superexcellent limiting adjuncts and is seen as the ruler of souls that are connected with inferior adjuncts, as stated in the text.[80] (5) The Lords are the beings such as Hiranyagarbha and so on, who may continue the same form of existence in the present kalpa if favored by the highest Lord, even after a mahapralaya.[81]
From: Brahma Sutras (Ramanuja)
(1) According to the text, a Lord is needed to guide the Pradhana and explain the alternating states of creation and pralaya, and this Lord is capable of realizing all purposes and is free from all imperfection.[82] (2) The passage discusses the Lord and different perspectives on the Lord's role, especially focusing on whether the Lord is simply an operative cause or the ruler of the material cause.[83] (3) A being seated in the heart of all beings, driving them around by mysterious power, and is a refuge to fly to, according to Smriti texts.[84] (4) According to the text, the Lord is subject to creation and dissolution under the influence of the adrishta.[85] (5) The Person who has his source in Brahman, and who is seen by the seer, or individual soul, leading to wisdom and the shaking off of good and evil.[86]
From: Mandukya Upanishad (Madhva commentary)
(1) The Lord, as described in the text, is designated by Om and possesses transcendental attributes, existing in all times without modification, and is beyond the three-fold time.[87] (2) Meditating on this portion leads to the attainment of bothness, which is the integrity and want of hiatus of knowledge, encompassing the waking and dream states.[88] (3) It is also called Omkara because it is designated by Om. The meanings of Om given in the Shruti should not be rejected.[89] (4) The aspects of the Lord, such as Vishva, Taijasa, Prajna and Turiya are approachable by the devotee, according to the provided text.[90] (5) The Lord as Vishva and Taijas binds the Jivas in the chain of cause and effect.[91]
From: Taittiriya Upanishad Bhashya Vartika
(1) The Lord is mentioned in the context of entering the effect in the form of the cause, a concept being examined and questioned.[92] (2) Addressed in a prayer seeking protection for acquired knowledge from negative forces.[93] (3) This is the entity for whose sake all Scripture-ordained duties are performed, which are conducive to the attainment of Brahman-knowledge through citta-shuddhi.[94] (4) A reference to a divine being or deity being addressed in the prayer, indicative of reverence and devotion.[95] (5) Refers to Ishvara, the divine agent of actions, distinguished from the actions themselves in this context.[96]
From: Isopanisad (Madhva commentary)
(1) This is a reference to Hari or the Supreme Being, to whom actions are resigned and offered, and in whom the actions of good men remain.[97] (2) This refers to the supreme being, the source of all action and existence, emphasizing His role in indwelling Prakriti and controlling its motion and evolution.[98] (3) The Lord is described as being free from grief, free from the subtle body, free from smallness, free from the dense body, the Purifier, and not tainted by sin, according to the text.[99] (4) A term referring to the supreme deity, often associated with attributes of omniscience and compassion.[100]
From: Chandogya Upanishad (english Translation)
(1) Referred to in the text, the lord is a figure to whom questions are directed and from whom teachings about Brahman are received.[101] (2) It rules the solar region and is also seen in the eye. It stands for the Rik. It controls the organ of speech and other organs of the body, as well as the earth and other planets.[102] (3) The term 'lord' is used by Satyakama to address the swan, indicating a position of respect or reverence towards the swan.[103] (4) The lord refers to prana, and prana is the lord of speech, which is considered powerful in the provided context.[104]
From: Brahma Sutras (Shankara Bhashya)
(1) This entity causes people to act and is the bestower of the fruits of actions according to their deserts.[105] (2) Another term used for the Supreme Being, particularly in the context of Hindu philosophical texts.[106] (3) A title used to refer to God or the Supreme Being in the context of the discussions held in the text.[107]
From: Thirty minor Upanishads
(1) Lord is a person being asked a question regarding the seat of Atma and how it leaves the body and pervades the universe.[108] (2) This term is used in the context of something burning, and what mrityu becomes one with, representing a higher power.[109] (3) This refers to a deity, the recipient of supreme devotion, and a central figure in the spiritual framework presented in the text, whose teachings are valued.[110]
From: Kena upanishad (Madhva commentary)
(1) Lord, in this context, refers to Tadvana, which is described as all-pervading and adorable, indicating a divine being worthy of worship and reverence by all creatures.[111] (2) The Supreme being is not dependent on anything for activities and controls the Chief Prana.[112] (3) This refers to the subject, which is not fully known by any body and so no definition of Him can be given, according to the text.[113]
From: Vivekachudamani
(1) The Lord, also known as Isvara, is subject of extreme attachment, which is how Sandilya defines devotion, contrasting with the Advaita standpoint.[114] (2) Refers to the supreme being who possesses omniscience and understands the secret of all things.[115]
From: Ishavasya Upanishad with Shankara Bhashya (Sitarama)
(1) Referred to as Paramesvara or Paramatman, the supreme being who rules everything and is the Atman of all.[116]
From: Mandukya Upanishad
(1) A reference to a divine being or higher power that is omniscient and is central to the spiritual beliefs expressed in the text.[117]
From: Kaivalya Upanishad
(1) Ashvalayana addressed the Lord and expressed his desire to learn about the knowledge of the Absolute, indicating a reverence for a divine figure or higher power.[118]
From: Mundaka Upanishad with Shankara’s Commentary
(1) Refers to a divine or supreme being worshipped by all, symbolizing ultimate truth and liberation.[119]
From: Kathopanishad (Madhva commentary)
(1) To many the Lord is not even an object of hearing, while many who have heard of Him do not know Him fully, as described in the provided text.[120]
From: Prashna Upanishad (Madhva commentary)
(1) The entity under whom the entire universe and all beings are, in all states.[121]
From: Brihadaranyaka Upanishad
(1) The Lord is an attribute of Brahman that Ajatashatru meditates upon in relation to air, and the result of this meditation is that one ever becomes victorious and invincible, and conquers their enemies, as explained in the text.[122]
From: Ramayana of Valmiki (Griffith)
(1) Several lords, including Javali, Gautam, and Katyayan, came to participate in the debate, representing figures of authority and influence within the realm.[123] (2) The woman refers to her husband as her lord, indicating a deep affection and emotional bond between them, highlighting the personal nature of her grief.[124] (3) The word 'lord' refers to a person who has authority or power.[125] (4) Lord was hailed.[126] (5) Lords are part of the procession, mentioned as approving Bharat's words and were addressed by him regarding the halt and crossing of the flood.[127]
From: Harivamsha Purana
(1) The Lord is the divine being who manifested in the shape of a lion, as perceived by Hiranyakashipu and Pralhada through their celestial vision.[128] (2) The lord refers to Krishna, who grants Jvara a boon, allowing him to be the only fever in the world and dictating how Jvara will spread among various creatures and objects.[129] (3) The Lord is the deity who appointed Sakra as the king of the three worlds and the gods, distributing other kingdoms.[130] (4) This, the origin of all creatures, appears at the time of the creation of all the worlds, and is also referred to as Vishnu.[131] (5) A term referring to Krishna, emphasizing his divine status, and highlighting his role as a central figure in the narrative, and showcasing his significance.[132]
From: Mahabharata (English)
(1) "Lord", Sakra, is revered by the parrot, who recognizes his divine status and explains the reasons for its unwavering loyalty.[133] (2) This is a being adored by the faithful under four excellent, high, and secret names.[134] (3) The lord refers to Indra, who is the lord of the Devas, and he is welcomed by the king at the sacrifice, and he partakes in the offerings.[135] (4) This is a man of high status.[136] (5) The Lord is the one who is addressed by Narada as vast and infinite, and who is addressed as the Eternal Lord, and the Lord of all the deities, and the great God.[137]
From: Ramayana of Valmiki (Shastri)
(1) A title for Sita's husband when she mounted on the shoulders of an elephant led by him, appearing in the sky near the summit of that mountain.[138] (2) A divine being that the sage worshipped after returning to his hermitage.[139] (3) Indicates the king's supreme authority and his central role in the hierarchy of society.[140]
From: Bhagavad-gita Mahatmya
(1) The lord speaks of the importance of the sixth chapter, hearing which men achieve salvation.[141] (2) The text identifies a figure referred to as the lord, who is speaking and imparting knowledge about the importance of a specific chapter within the Gita, addressing an individual.[142] (3) The title given to Vishnu, who is the creator and the soul of all the worlds.[143]
From: Vishnu Purana
(1) He is the one by whom all things exist, inconceivable, without beginning of the universe, reposing, sleeping upon Shesha.[144] (2) The individual, who was called a mortal, but was known to be the lord, although not endowed with subtlety of discernment.[145] (3) The lord is referenced as the one to whom the gods pray, and who has neither color, nor extension, nor bulk, nor any predicable qualities, representing a supreme being.[146]
From: Devi Bhagavata Purana
(1) The Lords of the Puris are Brahma, Indra, Fire, and other Dikpalas, and the text mentions the Lords of the four directions and four corners.[147] (2) The title used by the princess to address her husband, indicating her reverence and affection.[148]
From: Garuda Purana
(1) This is a description of the planets and their lord.[149] (2) This is where all the gunas (qualities) and elements exist, as pearls are strung by a thread, and is a reference to the deity, and is the lord of elements.[150]
From: Markandeya Purana
(1) The lords, including Brahma, Vishnu, and Shiva, are referenced as beings who might be capable of accomplishing something that Ritadhvaja has done, highlighting the extraordinary nature of his feat.[151] (2) This term refers to Vishnu, whose actions are described, including his assumed human form and his various incarnations.[152]
From: Yoga Vasistha [English], Volume 1-4
(1) Relying one's trust in the Lord, after considering the world and its hazards with the eye of the mind and with the learned, leads to being blessed forever.[153] (2) This is the term used to refer to the supreme being, who is to be worshipped in various forms, according to the text.[154]
From: Tiruvacakam Part I
(1) This term is used to refer to a deity, and is linked with various aspects of worship, devotion, and is associated with the dust of gold.[155]
From: Bharadvaja-srauta-sutra
(1) May the lord of penance my penance.[156] (2) The Adhvaryu asks the Soma-dealer to become the lord of Chandomas, which is a part of the ritual.[157]
From: Hiranyakesi-grihya-sutra
(1) The individual serves the three kinds of food after the lapse of three days. The text mentions that the individual serves in the same way the three kinds of food. This is part of the ritual.[158]
From: Manusmriti with the Commentary of Medhatithi
(1) The Lord, also known as Prajapati, created Punishment for the due fulfillment of the purposes of the King. Punishment is Law born of the Lord Himself and is an incarnation of divine glory.[159]
From: The Sarva-Darsana-Samgraha
(1) One of the three categories in the Shaiva-darshana, distinguished as the Lord, the soul, and the world (or literally "the master," "the cattle," and "the fetter").[160] (2) This is the possessor of infinite, visual, and active power, and is absolutely first as connected eternally with this lordship or supremacy, as explained within the text.[161]
From: Yoga-sutras (with Vyasa and Vachaspati Mishra)
(1) The text refers to the Purusa as the lord, indicating a position of authority and awareness, particularly concerning the constant knowledge of the mind's modifications.[162] (2) A divine being or higher power, who becomes gracious to the practitioner upon attaining the faculty of trance and its fruit through practices like constant repetition.[163]
From: Hayanaratna: The Jewel of Annual Astrology
(1) This is the one for whose worship one should reject lotus flowers springing from the mire and so on, as one should not endeavour to obtain jewels located in serpents’ hoods.[164]
Jain concept of 'Lord'
In Jainism, "Lord" signifies a revered, omniscient spiritual figure, a "Master" who embodies wisdom, compassion, and authority. This divine entity guides others towards liberation, is venerated, and is central to narratives, rituals, and worship.
From: Trishashti Shalaka Purusha Caritra
(1) The Lord stood in kayotsarga, was undisturbed by the Vyantara's noise and forms, and was eventually bowed to by the Vyantara, who asked for pardon for his actions.[165] (2) It is a term used to refer to a figure who is powerful, compassionate, and worshipped, often associated with divine intervention and protection.[166] (3) The Lord, also referred to as the Master, stayed in a grass hut that was eventually destroyed by cattle, leading to criticism from the ascetics and prompting his decision to leave.[167] (4) The Lord refers to Parshva, the central figure in the narrative, who maintains unwavering focus during meditation amidst various attacks.[168] (5) "The Lord" wandered as an ordinary ascetic, eventually achieving omniscience, and is revered through hymns and meditation.[169]
From: Bhagavati-sutra (Viyaha-pannatti)
(1) Bhagavan Gautama paid homage and obeisance to the Lord, and having done so, he withdrew to his seat; the Lord is the recipient of respect, as described in the ending of Chapter Four, which contains discussion of determination of life-span.[170] (2) This is a figure to whom Bhagavan Gautama paid homage and obeisance. The text includes a statement of glory to this figure.[171] (3) A title of reverence used in the text, denoting a figure to whom homage and obeisance is paid.[172] (4) Refers to a divine entity or figure deserving of reverence, which Bhagavan Gautama acknowledges.[173] (5) A term of reverence used for a divine or respected figure in the narrative, further establishing the spiritual context.[174]
The concept of Lord in local and regional sources
The term "Lord" signifies a divine entity, representing a higher power, spiritual guidance, and an object of devotion. The "Lord" is a constant, loving presence, central to faith, and perceived through love, connecting all beings.
From: The Complete Works of Swami Vivekananda
(1) A divine entity or higher power in whom the author places trust, expressing a sense of spiritual connection and shared faith with the recipient.[175] (2) The author has taken refuge in the Lord, body, soul, and Atman, expressing faith that the Lord will not abandon them after a lifetime of support.[176] (3) The writer expresses that their spirit is present where the name of this entity is sung, referencing a quote about Rama and the omnipresence of the Atman.[177] (4) A divine entity is believed to control the fate of humans.[178] (5) The Swami expresses a prayer that the Lord helps everyone to realize Rishihood for their own salvation and for that of others, indicating a desire for spiritual awakening and enlightenment.[179]
From: Triveni Journal
(1) The Lord is referenced when the messenger is asked to convey that the most learned master of all arts is the ear and eye to the Lord of all this wide domain.[180] (2) The speaker appeals to a higher power, referred to as "Lord", to be granted the opportunity to fully experience and appreciate the beauty and vitality of nature.[181] (3) The text addresses a "dread Lord," indicating a figure of authority or power, possibly associated with the chariot and its destructive capabilities.[182] (4) The Lord is the subject of praise, and the cosmic form spanned the three worlds according to the text.[183] (5) This is a term used to refer to a deity or supreme being, often addressed in prayers or invocations; a bat carries a message to this figure.[184]
From: Bhaktavijaya: Stories of Indian Saints
(1) The one who the father of Vanka made a vow to.[185] (2) This refers to the Lord of Pandhari who was near Bodhla, and decided to bring the dead man back to life so that the pleasure of the kirtan would not be ruined.[186] (3) This individual is loving to his devotees and goes after them, indicating a strong affection and a desire to be in the presence of those who are devoted to him.[187]
From: History of Science in South Asia
(1) This is the subject of a verse where the earth, with its mountains, rivers, oceans, and living beings, is resting on one of the heads of the thousand-headed serpent Shesha, and whose deeds are immeasurable.[188]
From: Village Folk-tales of Ceylon (Sri Lanka), vol. 1-3
(1) A Buddhist monk who observes the youth cutting a branch and warns him of the danger, later prophesying about demise.[189]
The concept of Lord in scientific sources
Based on the text, "Lord" represents an entity that sailors are drawn to, motivated by fear. This fear, paradoxically, compels them to seek a closer relationship with this "Lord."
From: Religions Journal (MDPI)
(1) He reached down His blessed hand and touched Caesar from the top of her head.[190] (2) Fear is a way that leads the sailors toward this being. It is what the seamen are trying to get closer to.[191]
Classical concept of 'Lord'
From: Ancient Egypt the Light of the World
(1) Addressed as 'the lord of heaven,' 'the lord of life,' 'the lord of all creatures,' 'the lord of all,' and contains 'the sayings of the lord.' The Hebrew formula 'thus saith the lord' had been anticipated in the Ritual by the 'so saith Tum.'[192] (2) A divine figure who is associated with glory and whose path is prepared by a forerunner, akin to the relationship between Horus and Anup.[193]
From: The Book of the Dead
(1) This is a title associated with Osiris Ani, signifying a position of authority, reverence, and control, possibly within a spiritual or religious context.[194]
From: The Argonautica (English translation)
(1) The speaker asks the queen to turn her "lord" to mercy, suggesting that the queen has influence over her husband's decisions.[195]