[3] The sage of the Shvetashvatara Upanishad describes the all-pervading aishvarya or greatness of the Lord (Brahman) in the following words: The wheel is the Brahma-chakra, the repeated cycle of origination and destruction of inanimate things, and of birth and death of all living beings; the rim is the singular non-dual support of the Karya Jagat which is the unreal whole world of phenomenon of effects and has Maya as its source.
In this regard, Chinmayananda explains that –“In Pure Awareness, in Its Infinite Nature of sheer Knowledge, there never was, never is and never can be any world of pluralistic embodiment.
Pure Consciousness, Divine and Eternal, is the substratum that sustains and illumines the entire panorama of the ever-changing plurality.” [5] and Prabhupada explains that the Lord is everywhere present by His personal representation, the diffusion of His different energies because of which creation takes place and therefore all things rests on Him but He is different from all things, this is the yogam aisvaram, the mystic power of God.
[7] The Shaivites know aishvarya or Aishvarya-tattva as the Ishvara-tattva, the tattva of realizing what constitutes the Lordliness and the Glory of the Divine Being.
Manifesting his power and majesty (aishvarya), he is known as Narayana and is served in awe and reverence, when his beauty and sweetness (madhurya) overshadows his majesty he is known as Krishna-aishvarya (God’s supreme divinity and power) is one of the general dimensions of Krishna’s Divinity described by Chaitanya school, the other two being – madhurya ('divine tenderness and intimacy') and karunya ('compassion and protection').
[10] According to Vishnu Purana, Aishvarya ('Omnipotence or Controlling power or Transcendent majesty' ) is one of the six folds of God’s majesty, the other five being – Dharma or Virya ('Virtue or Potency or Creative power'), Yasha ('Glory, Fame, Universal honour'), Sri ('Beauty, Prosperity or Radiant beauty'), Jnana ('Omniscience, Knowledge, Omniscient knowledge') and Vairagya ('Non-affectedness or Dispassion or Renunciation or Serene dispassion'),[11] which attributes eternally reside in God in the relation known as samavaya-sambandha ('perpetual co-inherence'), the inseparable relation that exists between substance and quality.
God’s divine potency, inconceivable to human mind, is natural to Him and constitutes His essence; God’s relation with his Divine potency is one of inconceivable difference in non-difference known as achintya-bhedabheda, the recognition of the nature of which relation is Chaitanya’s philosophy of achintya bhedabheda-vada.