MANBLUNDER

SHIVA SUTRA 1

2010-07-30T16:06:00.000+05:30

Caitanyamātmā (चैतन्यमात्मा) (sūtra 1)

Caitanyam + ātmā. Caitanyam (Lalitha Sahasranamam nāmā 919) is derived from the word cetana (Lalitha Sahasranamam nāmā 417), which means sentient being. Caitanyam means purest form of consciousness. Consciousness (caitanyam) is derived from conscious (cetana). The highest form of knowledge is pure consciousness which is also known as Ātmā or the Self or the Brahman. Consciousness, knowledge and the Brahman are not different from each other. They are the same. However, the level of consciousness differs. The highest level of consciousness means total freedom of thoughts, the level that prevails only in Shiva. This means that Shiva alone is completely independent. Except Shiva, every other thing on this universe is interdependent. Interdependency is one of the important aspects of creation. The independent nature of Shiva is called svātantrya śaktī (śaktī means power). It is called śaktī because it is the unique feature of Shiva. When Shiva (the Brahman) is referred to as the purest form of consciousness, it means His svātantrya śaktī. This consciousness alone prevails everywhere, hence Shiva is called omnipresent.

All the individuals have different levels of consciousness. The one who has acquired the highest level of consciousness is full of knowledge. Knowledge is not something that is gifted to him. He has acquired this knowledge through his own efforts, learning from a spiritual preceptor, or by reading, etc. There are many methods of acquiring knowledge, though acquiring from a learned guru is considered as the right one. There should be someone who is able to answer trivial doubts that arise in the minds of the seekers of knowledge. If one does not get a doubt, then it means he is not serious in his learning process. The level of consciousness varies from person to person due to the level of ignorance that prevails. This ignorance can be removed only by acquiring knowledge. In the present context, knowledge or ignorance means only the level of spirituality. So, what is important is not the duration of the practice, but the quality of the practice. A few seconds of high concentration is more than enough to attain Shiva. All the practice leads only to those few seconds, which could happen any moment in one’s spiritual journey.

Vijnana Bhairava (verse 100) says, “The Brahman who is characterised as Consciousness is present in all beings. It does not vary from person to person. The one who realises that the Brahman prevails everywhere conquers the world.” The same discourse is declared by Krishna in Bhagavad Gita (IV.13). He says “According to the differentiation of attributes and actions, I have created four castes.” For understanding and realising the Truth one has to go through certain mental process. Mental process consists of three components. The first one is learning and the second one is analysing and the third one is experiencing. Shiva is omnipresent and He prevails both internally and externally is the crux of learning. Study of Upanishads and other scriptures that make elaborate discussions on the Brahman, by means of negations and affirmations is analysing. Experiencing means developing higher level of consciousness and the experience culminates in Shiva realisation. Meditation is a source of help only in the last stage. Without understanding the subject, meditation is a process of wasting one’s time. It is like writing an examination without the basic knowledge of the concerned subject.

SHIVA SUTRAS, AN INTRODUCTION

2010-07-29T17:06:00.001+05:30

Shiva sūtrās are the aphorisms of philosophy of Shiva āgama. Āgama means acquisition of knowledge or traditional doctrine or percept. There are four sources through which knowledge can be acquired. They are pratyakṣa (perception), anumāna (inference), upamāna (comparison) and anupalabdhi (non-apprehension). Advaita philosophy advocates non-dualism, in the sense that the Brahman and soul are not different entities. Soul, in fact is the mirror image of the Brahman Himself. But the Kashmir śaivism, though typically follows the advaita philosophy, has a peculiar system of its own called trika. Trika śāstrā means three fold fundamental systems of Reality. Typically śāstrā means order, command, percept rule, etc. Compendium of rules of life is also known as śāstrā. Trika śāstrā is again divided into three categories, āgama śastrā, spanda śastrā and pratyabhijṇāña śastrā. Shiva sūtrās come under āgama śastrā. Spanda means throbbing or pulsation. It is the pulsation of Shiva causing a spiritual exaltation in the indispensable nature of the divine causing His svātantrya śakti, known as the Supreme Śakti or the Divine Mother, whose gross and subtle attributes are dealt with exhaustively in Lalithā Sahasranāmam. The third one pratyabhijṇāña śastrā contains arguments and reasoning of identifying soul with Shiva.

Shiva sūtrās is the instauration of Kashmir trika philosophy. Shiva sūtrās were revealed to Vasugupta, a sage who lived around eighth century by Shiva Himself. Since the sūtrās originated from Shiva Himslef, each of these sūtrās is very crisp and communicates the abstruseness of divinity in the most denotative way. Shiva sūtrā is yoga on its own merits, as they are the precepts of Shiva Himself. It is called yoga because it talks about the unification of soul with Shakthi and finally with Shiva (parā, parāparā and aparā) in the psychological background of understanding Shiva, the ultimate Reality, through manifestation, bondage and ultimate liberation. There are three sections in Shiva sūtrās, śambhavopāya, śāktopāya and āṇavopāya. They have 22, 10 and 45 sūtrās respectively. In all, there are 77 aphorisms.

A brief understanding of the three upāyas is a necessity for better understanding of aphorisms. Upāya means approach. Śambhavopāya is explained as one’s absorption into Shiva consciousness without using the mind to consider Shiva, as absorption happens only if the mind becomes free of any other thoughts except Shiva. The thought of Shiva happens not due to the mind but through one’s self-command. This process is called choice less awareness or let-go because the awareness is not created by any thought process. This is a process that happens within perpetually where Shiva is experienced directly like a flash of light. In Śāktopāya, realization happens in stages unlike Śambhavopāya, where realization takes place directly. In Śāktopāya the practitioner’s mind is not fully tuned to realize Shiva, as he is still bound by contemplation, failing to understand the Self-illuminating Shiva within. His knowledge is just not yet turned out to be supreme. For him Shiva is still veiled by vikapa. Vikalpa means alternative perceptions, which depends upon the intellect of the individual. Vikalpa means an overcrowded mind. Recitation of mantras is done at this level of intellect. To make his mind free of vikalpas, he engages himself in rituals, japas, visualizations or any other methods to make his mind devoid of thought processes so that he can make honest attempts to remove the veil that remains encompassing Shiva. He has to seek the help of Shakthi to remove this veil through different methods of Her worship. When he is totally transformed, Shakthi is pleased and removes the veil around Shiva and enables him to realize Shiva. The third one is āṇavopāya. Aṇu means restricted. The seeker’s mind is confined by his intellect, his breath, his body, etc. His psychological perception of the empirical self is restricted by anthakkaranam or the internal tools (mind, intellect, consciousness and ego). The practitioner is yet to begin the process of acquiring knowledge that is required to enter the state of Śāktopāya. He is still associated only with actions such as rituals, japa and meditation. He derives satisfaction only if he performs rituals and in the process, he fails to recognize the ever shining Shiva within. He has to traverse a long way to realize Shiva. From āṇavopāya he has to progress to Śāktopāya and then to śambhavopāya. His is a time consuming progression and he has to transmigrate several times to attain liberation. He undergoes the pain of birth and death repeatedly.

It is apposite to note that all the three upāyas are only the modifications of the mind, one leading to the other. The ultimate truth is that Shiva is NOT different from “I”. This very “I” is Shiva. But it is only the mental makeup of a person to seek Him elsewhere. Such a realization does not happen in a short span of time. The Self-realization is a long drawn mental practice. In the first place, one has to convince his own mind that Shiva is within. Meditation is of no use, if the mind is not calmed down and still associated with alternative thought processes. If one is able to make repeated self affirmations that he is Shiva Himself, one fine day, his mind realizes his true nature, the omnipresent Shiva.

Through this series “Shiva Sutras”, all the 77 sutras will be discussed.

LALITHA SAHASRANAMAM 1000

2010-07-23T17:28:00.001+05:30

Lalitāmbikā (1000)

Śrī Mātā, Thy name is Lalitāmbikā. Her name is disclosed by Vak Devis only in the last nama. All along She was known to us as the Supreme Mother who was portrayed through Her gross and subtle qualities. Lalitā means sported, played, playing, wanton, amorous, innocent, soft, gentle, charming, lovely, wished for, desired, quivering. Every one of this meaning perfectly fits Her nature and form. She was described as saguna Brahman (Brahman with attributes) and nirguna Brahman (Brahman without attributes with eternal purity). Though the Brahman is One, He has been demoed as two, merely to understand Him to the best possible level. If someone claims to know the Brahman thoroughly, he has to be dismissed as the Brahman is beyond comprehension by normal human mind. It is easier to say that the Brahman is without form, but the conceptualisation becomes difficult. In order to understand the Brahman, more has been said about His kinetic aspect rather than the static aspect. This Sahasranamam dwells more on the kinetic aspect of the Brahman rather than the witnessing aspect of the static Brahman, though both happen contemporaneously.

The first nama of this sahasranamam started with creation by addressing Lalitābikā as Śrī Mātā, the next nama discussed about sustenance and the third nama subtly conveyed the act of dissolution. Vak Devis conveyed through namas 4 and 5, the other two aspects of the Brahman, annihilation and recreation. Thus in the first five namas, the primary qualities of the Brahman have been explained, though not explicitly. These three acts are again mentioned in namas 264, 266 and 268.

Every energy that prevails in this universe has originated from Her and every action that happens in the universe happens because of Her (nama 895). Even the most revered Vedas not only originated from Her (nama 338) but also worship Her (nama 929). She is the embodiment of compassion (namas 197, 326), yet She cannot be taken for granted. She is also tough at times and punishes the guilty (namas 288, 608, 755). All the letters and their sound (nama 640) originate from Her (nama 577). Hence She is called the embodiment of mantras (namas 88, 204, 227, 846). All gods and goddesses worship Her (nama 83, 629). She can be attained only though pure and unstinted devotional mind (namas 118, 119 and 120). The one without devotion cannot even go anywhere near Her (namas 188 and 189). The very thought of Her brings in auspiciousness (nama 682). When She is worshipped with purity and dedication, She gives liberation (namas 838, 839).

She should be worshipped in private. When one really wants to realise Her, he has to begin with Her ritual worship. He has to then proceed to recitation of Her mantras like Panchadasi and Shodashi. Finally, one has to visualise Her with the help of these one thousand namas. Typically, one method of worship will lead to the next on its own. The mindset of the practitioner is more important than any extraneous considerations. She is subtler (nama 322) and the subtlest (nama 110). Her subtle manifestations have more to do with one’s mind rather than involving in laborious rituals. She does not want to look at what one does, but She observes what one thinks. Attaining pure knowledge (nama 416) is the only way to know Her. All the Upanishads repeatedly stress the importance of knowledge to realise the Brahman, as the mind alone is capable of knowing the Brahman. Soundarya Lahari verse 98 prays, “Oh! Mother! Tell me when shall I, seeking knowledge, drink the water cleansing Your feet.” The unique feature of the Divine Mother is Her holy feet feet. She wipes out pains and miseries of Her worshippers by Her feet. When She is worshipped through heart and mind, the worshipper is ‘endowed with long life with his association with the soul, and his ignorance cast away, he enjoys the sweetness of what is known as the Supreme Bliss’ (Soundarya Lahari verse 99).

Adoring Her in silence within, is the only way to surrender to Her. Too much of speech, too much of thought and too much of action cannot subjugate the mind. When the mind is not subjugated, the senses cannot be controlled. Senses have to be necessarily used for our normal existence, but indulgence makes a person addictive. One has to be in the thick of the world, yet one has to maintain perfect serenity of mind. Any work performed with detachment to the end result of the work, does not cause mental affliction. An obnubilated thought process does not provide a serene environment to transform normal consciousness into pure consciousness, where alone She can be realised. The absolute consciousness which is Self-awareness destroys the ego and bestows liberation. When ‘I’ consciousness vanishes, direct vision of Śrī Mātā, the Creator takes place, bringing in contentment and compassion leading to interminable bliss.

This completes the interpretation on Her one thousand auspicious namas that is now placed at Her sanctifying lotus feet praying for all-round happiness and prosperity and peaceful co-existence.

LALITHA SAHASRANAMAM 999

2010-07-22T18:12:00.000+05:30

Śiva-śakty-aikya-rūpiṇī (999)

This is the most revered, admired, perplexed, incomprehensible and secretive from of the Divine Couple, the confluence of Shiva and Shakthi. The universe is created, sustained, dissolved and re-created by them at their will that is indentured by the law of karma.

Soundarya Lahari (verse 1) says, “Shiva becomes capable of creating the universe, only when united with Shakthi, otherwise He is incapable of even a stir (known as spanda).” Shiva is also known as ‘Parabrahman’ and Shakthi as ‘Parāśaktī’. Parabrahman is the static energy and is niṣkāma (desire less, disinterested and unselfish) in nature. The nature of Shiva is explained in Mandukya Upanishad (7), which says, “It is neither consciousness of what is happening within nor the consciousness of what is happening externally. It is not conscious of all objects and it is not unconscious either. It is beyond perception of any organ, beyond thought and sound. In it there is only consciousness of the Self and there is a total cessation of the world as such. It is the embodiment of peace and all that is good. It is without a second.” This is the typical explanation of the Brahman that is preternatural and interpenetrating.

Shakthi is primordial and latent energy of Shiva that alone manifests as the universe, its sustentation and disintegration and recreation. The consciousness referred by Manduka Upanishad is nothing but the domain of Shakthi. That is why it is said that Shakthi is the primordial and latent energy of Shiva. She exists along with Shiva and cannot be separated. If Brahman and consciousness are discriminately differentiated out of nescience, the question of creation and existence does not arise. In reality, such differential existence does not prevail. But for easier understanding of the complex issue of creation, Shiva and Shakthi have been perceived as two different aspects of the same entity. One cannot segregate the heat produced by the fire from the fire itself. The heat of the fire is primordially present in the fire. Neither fire, not heat can be of any use unless they subsist together. This is a typical example showcasing Shiva and Shakthi, the one without the other remain only an inert.

Shiva is self-illuminating. Without His existence, the universe will be plunged into darkness. Shiva is present in prakasha (illuminating) form. Prakasha can be explained as visible, shining, universally noted, brightness, lustre, splendour, etc. Prakasha also refers to Shiva and the Brahman. Shakthi is His vimarsha form. Vimarsha can be explained as reasoning, knowledge, consideration, reflecting etc. In spite of Shiva being the grandeur amongst the cognized existences, He cannot realise His own incomparable splendour without something that is able to reflect His grandeur. This is like a human not able to see his own self without an object that is capable of reflecting his image. Shakthi acts like a reflecting mirror where Shiva is able to realise His Reality, like a mirror reflecting the image of a person who stands before it. Pure consciousness is Shiva and realising the pure consciousness is Shakthi. If Shiva is not present, the consciousness itself does not exist. If Shakthi is not present, the presence of consciousness cannot be realised. In the state of prakasha ‘I’ and ‘This’ stand united and in the vimarsha aspect ‘This’ is separated from ‘I’. Therefore prakasha aspect is ‘I + This’ and vimarsha aspect is ‘This’ alone. ‘I’ is the origin of the universe and ‘This’ is the expansion of the universe. Shiva is ‘cit’ and Shakthi is ‘citi’. Cit means foundational consciousness and Citi means the consciousness that brings about cognitive operations. Shakthi segregates ‘I’ and ‘This’. Without Shakthi this vital segregation cannot take place. Shiva causes the initial pulsation for creation that is carried forward by Shakthi.

Shakthi pushes forward the throb created by Shiva through different principles or tatvas (thirty six) and sustains it through Her māyā or illusion. Māyā is the sole factor that separates a soul from the Brahman. She is the manifested conglutination of Shiva and Shakthi and therefore She is both the seed and the sprout. This also drives home the point that for creation two objects are required. For example, a soul alone cannot be born on its own. It has to come into contact with prakriti or Nature in order to manifest. Procreation is not possible without conjoining of masculine and feminine energies.

Moving on from the perceptible to subtle, a lot more is said about Their subtle conjugation. They are referred as two bindus (dots), white and red, denoting Shiva and Shakthi respectively. These two bindus, in mutual conjunction expand and contract. When expand the creation takes place by means of vāk (word) and artha (lit. meaning). Vāk means the Sabda Brahman and artha means 36 tatvas or principles. These two bindus which enter one another are known as ‘Kāma-Kāmeśvarī’. Shiva, the Supreme is in the form of the first alphabet of Sanskrit A (अ), is the cause of all sounds of Vedas. He attains the form of a bindu after having entered His own vimarsha form, Shakthi, in whom the entire universe is dissolved. Like prakasha form of bindu entering the vimarsha form of bindu, vimarsha form of bindu also enters prakasha form of bindu, which is already within it. As a result of this conjugation, a third bindu called as miśra bindu is born. Miśra means combined. Now there are three bindus, white, red and miśra. These three bindus form a triangle, red and miśra are below and the white bindu is placed above them causing a perfect triangle. The miśra bindu has all the tatvas or principles within itself and is the cause for further creation. This is the innermost triangle of Sri Chakra. When these three dots are connected, the three connecting lines represent all the triads such as three gunas, three stages of consciousness, iccha, jnana and kriya shakthis, etc. This triangle becomes the cause for creation beginning with Brahma, Vishnu, and Rudra. These three dots are also referred as sun (top), moon (right) and fire (left). There is an inverted triangle below the three dots. The three connecting lines of this lower triangle represent three kūtās of Panchadasi mantra (nāmā 89). The upper most bindu (of the upper triangle) is the face of Shakthi (the third eye, denoting dissolution, the two lower dots represent Her bosoms (representing nourishment or sustenance) and the inverted triangle below mean Her procreative organ (representing creation). This is known as kāma kalā and is considered as the most secretive principle of Shiva-Shakthi union.

The explanation provided in Varivasya Rahasya, the treatise on Panchadasi mantra, corroborates with the explanation offered for Kāma Kalā Vilasa, yet another treatise on Sri Vidya. Varivasya Rahasya (verses 69 to 72) says, “Shiva and Shakthi embrace each other. The Brahman (Shiva) with the desire to create glanced on His other half, His consort and assumed the form of a bindu (referring to male procreative fluids), into which Shakthi enters assuming the form of another bindu (representing female procreative fluids). The mixture formed by their aggregation is known as ‘aham’ or ‘I’, the ego.” This is the subtle form of the union of Shiva and Shakthi.

The one more interpretation is possible for this most secretive nāmā of this Sahasranāmām. The scene goes like this. Shiva is sitting alone meditating, His usual posture. Shakthi enters the place of Shiva. Shiva wakes up. First, Shakthi sits next to Shiva. Later on She moves to His left lap and finally occupies His entire left side, blessing the universe with their ‘Ardhanārīśvarā’ form causing creation and sustenance. When Shakthi moves away from Shiva, He starts His cosmic dance, causing annihilation. Shakthi witnesses His cosmic dance (nāmā 232 and 571).

Soundarya Lahari (verse 34) says, “I consider your pure frame to be Shiva. Hence the relationship of the principal and the accessory exists in common among you both who as transcendent bliss and consciousness are equipoised.”

This nāmā salutes Her undifferentiated form from Shiva, that is inseparable eternally.

LALITHA SAHASRANAMAM 997 - 998

2010-07-21T17:18:00.000+05:30

Śrīmat-tripura-sundarī (997)

Shiva is known as Tripura. Tri means three and pura means a fortress, a castle etc. And Tripura means three fortresses. Three fortresses refer to the three unique acts of Shiva, the creation, sustenance and dissolution. Each of these acts is supervised by Brahma, Vishnu and Rudra. Since Shiva is the overall controller of all these acts, He is known as Tripura-Sundara (Sundara is a suffix indicating his handsome appearance). It is said that Brahma, Vishnu and Rudra are the parts of Shiva’s body. His consort is known as Tripura Sundari (Sundari is the feminine gender of Sundara). This has been explained in nama 787 ‘Tripureśi’.

In Vāmakeśvarīmatam (IV.4), Shiva addresses Bhairavi “Dear One! Tripura is the ultimate primordial Shakthi, the light of manifestation. She, as Mātṛkā, through Her gross and subtle aspects give birth to the three worlds. At dissolution, She is the abode of all things (meaning the tatvas or principles), still remaining Herself (nama 571). After She emanates, there is no need for the Lord (Shiva). Devoid of Shakthi, He cannot act.”

Tripura also means Vāmā, Śikhā and Jyeṣṭā, the three deities presiding over the three lines of the innermost triangle of Sri Chakra looking after creation, sustenance and dissolution. Each of the lines of this triangle is known as pura or a fort. Since She is the ultimate unified Shakthi controlling the three puras, She is known as Tripura.

She as the Brahman causes the process of manifestation through the three kūtās of Panchadasi mantra referring respectively to iccchā Shakthi, jnana Shakthi and kriyā Shakthi. Hence, She is known as Mahā Tripura Sundari (mahā means supreme).

{Further reading: She is Adi Shakthi from whom all the triads (tripura) are derived. Adi Shakthi is the sum total of all the energy forms, the cause of material creation. Time to time, this divine energy manifests itself in various forms and shapes that we are able to see. The entire universe is filled either with matter or with energy. In other words, what we call as void is filled with gravitational force or electromagnetic fields. It has been proved scientifically, that the universe was much smaller that it appears today and will expand further leading to the ultimate collapse known as annihilation. The expansion of the universe stops at some point of time and the universe begins its contraction. When the contraction is complete, the universe reaches its original state of Big Bang. Shakthi as the kinetic energy and as the Supreme administrator causes the conception, expansion and contraction (the three primary acts of Shakthi, each in the form of a pura; hence She is known as Tripura Sundari). The kinetic energy is derived from the static energy or the original source of the Big Bang known as Shiva.}

Śrī Śivā (998)

The Supreme energy of Shiva personified as His wife. Shiva also means liberation. She has been addresses as Shiva in nama 53. In this nama Vak Devis have prefixed Śrī to Śivā as they wanted to declare Her most auspicious form to world. Śrī is the Lakshmi bija and the form of Lakshmi is considered as one of the most auspicious forms. The one who is able to visualise Her as Śrī Śivā is drenched in bliss as he is going to have a view of Shiva-Shakthi combine in the next nama and to ultimately merge with Her in the last nama of this Sahasranamam. Realisation can take place only in the advanced stage of bliss.

The final phase of the worshipper is being portrayed through this nama. The merger of the feminine energy known as kundalini before its final union (the next nama) with the masculine principle known as Shiva indicating the culmination of spiritual practice.

Shiva means the purity of the highest order. Mandukya Upanishad (7) says, “prapañcopaśamam śāntam śivam” which means the total cessation of the world as such, the sum total of that is good, one without a second is the Brahman (it means to say that śivam is all that is good).

Yajur Veda (IV.v.10) says” yā te rudra śivā tanuḥ śivā viśvāhabheṣajī” (Sri Rudram 10.3) which means ‘that auspicious form of yours, Oh Rudra! which is auspicious and ever healing’. Maha Narayana Upanishad (21) also says “May the Supreme, who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be gracious (shivah) to me.”

Vak Devis should have chosen to place this nama at the end as they would have liked to articulate the enlightened and transformed vision of the mystic for whom Her paradoxical omnipresence has become a perceivable experience. This nama is the prologue to the next nama, the most significant one as it discourses the macrocosmic conceptualisation.

LALITHA SAHASRANAMAM 996

2010-07-20T19:23:00.000+05:30

Śrī Cakra-rāja-nilayā (996)

She abides in Śrī Cakrā. This is also known as Sri Yantra and Chakra-rājā. This is the supreme amongst all the yantras. Uttar bhag (the chapter containing the benefits of recitation, also known as palashruthi ) of Lalithā Triśatī elucidates Śrī Cakrā in a comprehensive manner. Śrī Cakrā is the body of Shiva and Shakthi. Śrī Cakrā is compared to a human body and Shiva and Shakthi are compared to the soul within. Śrī Cakrā is full of life and energy and should be worshipped with great reverence. Any god or goddess can be worshipped in Śrī Cakrā as all of them have a place in it.

Soundarya Lahari (verse 11) describes Śrī Cakrā. “Your abode (Śrī Cakrā) is made up of nine mūlaprakṛtis, the primary causative force of the universe, represented by the triangles in Śrī Cakrā. There are four Shiva triangles, the apex of which facing upwards and five Shakthi triangles the apex of which facing downwards, the bindu, eight petal lotus, the sixteen petal lotus and three circles with four entries thus counting forty four.”

In all Śrī Cakrā has forty three triangles and the bindu. Apart from the triangles, there is an eight petal lotus and a sixteen petal lotus. All the forty three triangles and the bindu are within the two lotuses. Outside these two lotuses, there are three circular lines. Outside these circular lines there are three squares with four entries from each side. This is the formation of Śrī Cakrā.

One has to enter the Śrī Cakrā from the outer most square. All the three squares put together is known as ‘trailokaya-mohana’ that deludes the three stages of consciousness. This is the first enclosure of Śrī Cakrā. This enclosure is ruled by ‘Tripura Devi’. Each āvaranā, known as enclosure is ruled by a presiding deity and has an independent yogini. Yogini of the first āvaranā is known as Prakada yogini. In the outer most wall there are ten goddesses representing ten siddhis (super human powers), in the middle wall, there are ‘aśta mātās’ (eight devis like Brahmi, Varahi, etc). Their spouses are the ashta Bhairavas (Asitanga, Ruru, etc). In the inner wall there are ten goddesses representing the ten mudras (hand gestures) like, yoni mudra (nama 982), trikanda (nama 983), etc. Therefore, in the first enclosure there are 10 + 8 + 10 = 28 goddesses. Entry into Śrī Cakrā is to be made from the opening just below the apex of the innermost triangle, facing the worshipper. After worshipping all the twenty eight goddesses and after obtaining permission from them, one has to move to the next enclosure.

The second enclosure is known as ‘sarvāśa-pari-pūraka’ that enlivens the spiritual hopes of the practitioner. This enclosure is ruled by ‘Tripureśī’ and the yogini for this enclosure is Gupta yogini. The second enclosure is the sixteen petal lotus inside the three circles and no worship takes place in the three circles. Each of the sixteen petals is ruled by a goddess and each petal has one vowel of Sanskrit (Sanskrit has sixteen vowels). After worshipping these sixteen goddesses and after obtaining permission from them, one has to proceed to the next enclosure.

The third enclosure is known as ‘sarva-saṅkśobhaṇa’ that crusades for spiritual aspirations. This is the eight petal lotus. The presiding deity of this enclosure is Tripurasundari and the yogini is ‘Guptatara yogini’. There are eight goddesses in each of the petals. After worshipping them and after obtaining permission from them, one has to enter the first set of triangles of Śrī Cakrā.

The fourth enclosure is known as ‘sarva-saubhāgya-dāyakā’, that provides all spiritual and material comforts. It has fourteen triangles and presided over by ‘Tripuravāsini’. The concerned yogini is ‘Sampradāya yogini’. Each petal is ruled by a goddess. After worshipping them and after obtaining permission from them, one has to proceed to the next enclosure.

The fifth enclosure is known as ‘sarvārta-sādhakā’, which makes the worshipper spiritually prosper and has ten triangles. The presiding deity is ‘Tripurāśri’ and the concerned yogini is ‘kulottīrṇa-yogini’. Each triangle is presided over by a goddess. After worshipping them and after obtaining permission from them one has to proceed to the next covering.

The sixth āvaranā has again ten triangles and is known as ‘sarva-rakśākara’ chakra, which protects the worshipper from the inflictions of saṃsārā. This enclosure is known as inner ten triangles and the previous triangle is known as exterior ten triangles. This āvaranā is presided over by ‘Tripuramālinī’ and the yogini is ‘Nigarbha Yogini’. Each of the triangles is presided over by a goddess. After worshipping them and after their permission, one has to proceed to the next enclosure.

The seventh āvaranā is ‘sarva-roga-hara’ chakra the remover of all mental afflictions. It has eight triangles also known as ‘vasu kona’ representing the eight vasus (according to Brhadaranyaka Upanishad (III.ix.4) ashta vasus or eight vasus are fire, earth, air, the sky, the sun, the moon and the stars). The presiding deity is ‘Tripurasiddhā’ and the yogini is ‘rahasya yogini’. Each of the triangles is presided over by a Vak Devi, the authors of this Sahasranamam. Vāmakeśvarīmatam (verses 60-63) says that all the Sanskrit alphabets are ruled by these eight Vak Devis. Apart from what is said in the above scripture, all the triangles and lotus petals are inscribed with Sanskrit alphabets. This triangle is just outside the inner most triangle (nama 986). After worshipping these eight goddesses, one proceeds to worship the armouries of Lalithambigai.

The eighth enclosure is just outside the central bindu which is the innermost triangle. This is where the spiritual attainments begin and culminate at the bindu within. Outside this triangle, the weaponries of Lalithambigai are placed. The weapons are described in namas 8, 9, 10 and 11. After worshipping Her weaponries, one enters the eighth enclosure, known as ‘sarva siddhi pradhā’ and is ruled by Tripurāmbā and the concerned yogini is ‘athirahasya yogini’. There are three goddesses who are worshipped at the three corners of the triangle and Lalithambigai is worshipped at the central point, the bindu.

Outside this inner most triangle the fifteen tithi nitya devis are worshipped. Each tithi represents one lunar day. One’s guru lineage is also worshipped in three parallel lines drawn outside the upper portion of the inner most triangle. In this place, one’s guru, guru’s guru and guru’s guru’s guru is worshipped. Along with them several celebrated gurus are also worshipped. Worshipping guru is an important aspect of Sri Vidya cult.

The ninth enclosure is the bindu. This is known as ‘sarvānanda-maya cakrā’, the ultimate bliss, where self unites with ever existing and omnipresent Self (the Brahman) here. This is presided by ‘śri Mahā Tripurasundari’ also known through various other names such as Lalithambigai, Rajarajeshvari, Maha Kameshvari, etc who is the ultimate Goddess of this universe, the Supreme Mother. The concerned yogini is ‘Parāparāthi rahasya yogini’ (Parāparāthi rahasya means the supreme secret). Beyond this point, those who are not initiated into ṣodaśi cannot proceed. Those who are initiated into ṣodaśi are blessed to worship Her again at the bindu with Her ultimate mantra and trikanda mudra. This chakra or the enclosure or āvaranā is the highly secretive in nature, where the conjugation of prakasha and vimarsha (Shiva and Shakthi) form of creation takes place. Here Shakthi sits on the left lap of Shiva and They together shower their grace on those who seek Them.

When a practitioner is afflicted with worldly ties, known as saṃsārā, enters Śrī Cakrā, he is gradually endowed with knowledge and by the time he reaches the supreme bindu, he is totally transformed. The bindu stands for both creation and absorption. A practitioner stands totally absorbed when he enters the bindu from the first chakra. If an absorbed practitioner again indulges in saṃsārā, he is re-created making his exit from the bindu to the outermost chakra.

Totally, one hundred and thirteen goddesses are worshipped in Śrī Cakrā. Śrī Cakrā is enclosed by Sri Nagara, where exist twenty five forts. In between the forts there are huge places where all the other gods and goddesses reside. The nine coverings of Śrī Cakrā are compared to six chakras beginning from muladhara to ajna, sahasrara, kula sahasrara and akula sahasrara. Śrī Cakrā is not a mere geometrical representation of creation, sustenance, dissolution, concealing and re-creation. It is the known expression of evolutionary cosmology which is superimposed on a miniscule existence of a human being. Scriptures point out that human body is just a replica of Śrī Cakrā.

This nama says that She resides in this most perplexing Śrī Cakrā.

LALITHA SAHASRANAMAM MEANING 991 - 995

2010-07-19T22:41:00.000+05:30

ṣaḍadhvātīta-rūpiṇi (991)

ṣaḍadhv means six types of worships and ātīta means transcending. She transcends six methods of worship.

Six types of worship are pada, bhuvana, varṇa, tatva, kalā and mantra. Varṇa means 51 letters of Sanskrit and the combination of letters is known as pada (formation of words). Mantra is the combination of either the combination of alphabets (varṇa) or words (pada). Kalā means parts (especially 1/16 part, 1/900 of a day, a term for the seven substrata of the elements or dhātus of the human body, three constituents of a sacrificial rite (mantra, dravya, and śraddhā), 64 types of arts, etc). Tatva means the principles (24 or 36 principles). Bhuvana means the worlds (Bhu, bhuvar and suvah, the three worlds, (or seven worlds) referred as vyākṛtis in Gayatri mantra. Out of the six, pada, varna and mantra are the manifestations of sound or in the form of vāk. This is known as vimarśa form. The other three, bhavana, tatva and kalā are the manifestations of artha which means cause or reasoning. This is also known as prakāśa form. The universe is created when prakāśa form of Shiva, the eternal self-illumination, without which no object can be seen, unites with vimarsha form of Shakthi (the power of autonomy given by Shiva to Shakthi, also known as the ‘svabhāva’ (natural disposition) of Shiva). This way, the nama says that She is beyond all these and in order to attain Her, one has to meditate on Sri Chakra using these six methods. The practitioner first attains siddhi in mantrās and he gradually learns to transcend worlds, principles and time (bhuvana, tatva and kalā) to finally realise Her. Please refer nama 907 for additional information.

This nama begins the narration of Shiva-Shakthi union that culminates in nama 999.

Avyāja-karuṇā-murtiḥ (992)

She is compassionate without partiality. Avyāja means not pretending. The prime quality of Lalithāmbigai is compassion and this has been discussed in nāmās 197, 326 and 581. Compassion is the quality of a mother and She being the Supreme Mother, She is said to be the embodiment of compassion in these three nāmās. Shiva is a disciplinarian (Yajur Veda IV.v.3.1 – Sri Rudram says "nivyādhina āvyādhinīnām patayae namaḥ", which means one who causes pains repeatedly to foes) and Shakthi is compassionate.

Soundarya Lahari verse 6 says that Her eyes are compassionate.

Ajñāna-dhvānta-dīpikā (993)

She is the lamp that dispels the darkness of ignorance. The lamp here means the source of knowledge. She radiates the self illumination of Shiva as She is the svatantraya shakthi (the absolute autonomy) of Shiva and brings about the world process. As a matter of fact, the light of wisdom dispels the darkness of ignorance and brings about Self-realisation at the same time. If however, some sequence is maintained between the two processes, it should be understood that the removal of ignorance takes place earlier and is immediately followed by Realisation.

Krishna explains this lamp in Bhagavad Gita (X.11), “In order to shower my grace on them, I, dwelling in their heart, dispel the darkness born of ignorance by the shining light freedom.”

{Further reading on ajñānā: ajñānā means ignorance which is illusory, beginningless and removed by knowledge, neither real nor unreal. It is something positive. If it is not positive, it cannot be the material cause of the world. It is composed of three gunas satva, rajo and tamo. Being positive, it is the cause of illusion. Ignorance is considered as not real, since it disappears at the dawn of knowledge. It is not unreal, since it is an object of experience. As it is neither real nor unreal, it is called indescribable. Super imposition is the effect of ajñānā. The world is superimposed on the Brahman and this is due to ignorance. It disappears with the knowledge of ultimate Reality.

Bondage also is illusory and removed by knowledge but not removed immediately by knowledge, i.e. bondage is due to ignorance and ignorance is immediately dispelled by knowledge, so bondage is ultimately removed by knowledge. Although the desire of knowledge and prior non-existence of knowledge are immediately removed with the attainment of knowledge but they are not illusory. Hence it is sure that the definition of ignorance is not too wide, since it is not applicable to the bondage, desire and prior non-existence. Consciousness can never be illusory, as illusion is always negated.}

Ābāla-gopa-viditā (994)

Ābālam means including children, gopa means cowherds (gopa also means a protector or a female guardian) and vidita means known, understood, perceived, etc. She is perceived or understood even by children and cowherds, who do not have spiritual knowledge. The word ‘cowherd’ is used in a broader sense to refer those who totally concentrate in the jobs they do, without trying to know the Brahman or do not have time to know the Brahman. In a way they are karma-yogis and are highly appreciated by Krishna. Karma yogi can also attain Her, but the pursuing Brahman through the path of karma takes more time than pursuing the Brahman through knowledge.

It is also said by using ‘bāla-gopa’, it could mean to refer either Sadashiva or Krishna. Then the nama means that She is perceived by the highest level of divinity to the lowest level of human existence, children. Sri Rudram (i.8) says “utainam gopā adṛśan adṛśan udahāryaḥ” which means ‘keepers of cows and bearers of water have seen Him.’

Sarvānullaṅghya-śāsanā (995)

Her commands are never disobeyed. Even if one realises Her, he too cannot disobey Her commands. Even Brahma, Vishnu and Rudra do not disobey Her. This nama can be read along with nama 274 pañca-kṛtya-parāyaṇā.

Soundarya Lahari (verse 24) says, “Brahma creates the universe. Vishnu sustains it and Rudra dissolves it. Annihilating them, Iśvarā conceals Himself as well. Sadashiva approves them, pursuant to your command conveyed through thy creeper (beautifully curved) like eye brows moved but for a moment.”

{Further reading on the above verse: Brahma is the creator, Vishnu is the sustainer, Rudra is the dissolver, Iśvarā is the cause for tirodhanā (concealment), and Sadhāśivā is the ultimate in whom all the other four commingle. This happens during annihilation or the great deluge Shakthi is eternal with Sadhāśivā, who is also known as Shiva. Apart from the four stages, there is yet another stage called as re-creation. During the process of recreation, Iśvarā originates from Sadhāśivā and from Iśvarā originates Rudra, from Rudra originates Vishnu, from Vishnu originates Brahma and Brahma starts creation to get annihilated again.}

LALITHA SAHASRANAMAM 986 - 990

2010-07-17T18:02:00.000+05:30

Trikoṇagā (986)

Trikoṇā means triangle and this nama means that She resides in a triangle. Triangle here means the innermost triangle of Sri Chakra, known as ‘sarva-siddhi-pradā’ chakra. While performing Sri Chakra puja, this triangle should be facing the performer. This is the eight avarana or covering of Sri Chakra.

This triangle and the bindu within, indicate creation. The triangle represents Shakthi and the bindu represents Shiva. This triangle is the creation of Shiva. This confirms the theory that Shiva is the creator of Shakthi. The central dot of Sri Chakra is known as bindu. This bindu is also known as parā, the bindu tatva. The bindu exhibits a series of throbs known as spanda or divine pulsation, also known as the creative pulsation of Shiva. These divine pulsations manifest as a triangle. The triangle represents all the triads like iccha, jnana and kriya shakthis or three gunas, or pashyanti, madhyama and vaoikahari, or creation, sustenance and dissolution, etc. It is said that the ‘three purās of bindu (representing the three lines of the triangle) wherein abides the impenetrable transcendent greatness of all devatas.’ Devatas mean the different energies that are required to keep the universe afloat. The inner most triangle gives rise to other triangles of Sri Chakra. It is to be observed that the bindu is the cause of only the innermost triangle and other triangles emerge from the inner most triangle. Sri Chakra is nothing but a graphical expression of the theory of creation. Pure knowledge is also known as ‘trikona’. The three corners of the triangle refer to three types of manifestations, the experiment, the experience and the object of experience (nama 254).

The triangle and the bindu represent ‘Linga’ form of Shiva. Linga purana (II.47.9) says ‘The pedestal of Linga is Goddess Uma and the Linga is Mahesvara Himself. By worshipping these two, the Lord and Goddess are worshipped.’ When She embraces Shiva in Her subtlest form kundalini, She is impregnated to manifest in the form of iccha (will), jnana (cognition) and kriya (action) skathis disturbing the equal proportion of gunas, thereby causing the creation. The entire universe arises from this triangle, the cause of which is the bindu within. She is extremely happy when Her consort is worshipped (nama 974 ‘bindu-trarpaṇa-santuṣṭā). After all, She is ‘Shiva-priya’ (nama 409) and Shiva-para (nama 410).

Based on the above reasons, it has been repeatedly said that Sri Chakra worship should be done in strict privacy. Bhavana-upanishad describes procedures that are to be performed through mentation (the root word of meditation). Krishna also advocates mental worship. He says in Bhagavad Gita (VI.25) “He should through gradual practice attain tranquillity and fixing on the Brahman through reason controlled by steadfastness, he should not think of anything else.

This triangle is called Brahma Yoni by Krishna. He says (Bhagavad Gita XIV.3) “mama yonirmahad brahma” which means that the Brahman, the total material substance is the source of birth, making possible the birth of all other creatures. In the next verse He says “Prakrti or Nature is the conceiving mother, while I am the seed-giving father.” This is a typical example of the inner most triangle and bindu of Sri Chakra.

Anaghā (987)

Agha means sin, impurity, suffering etc. This nama says that She is devoid of these qualities. This nama says that in spite of looking after the three exclusive qualities of the Brahman, She continues to be pure. She is an extension of Shiva, who remains eternally pure.

Adbhuta-cāritrā (988)

Adbhuta means extraordinary supernatural, wonderful, marvellous and cāritrā means conduct, behaviour, manner of acting, etc. The previous nama negated certain qualities and this nama affirms certain qualities. Both these namas describe Her saguna Brahman form. This nama says that Her behaviour is supernatural and wonderful. Cāritrā also means chastity or purity of life of a woman. In this context, this means that She has a stupendous purity. This interpretation aligns well with regard to the placement of this nama.

Vāñchitārtha-pradāyini (989)

She gives, whatever is prayed for by Her devotees. This quality has been already discussed in namas 63 and 567. In Lalitha Triśatī there are three namas, 43, 144 and 260 conveying the same meaning.

Soundarya Lahari (verse 4) explains this quality. It says. “You are the refuge of all the worlds. All gods except you protect their devotees and grant their desires by gestures of their hands. You do not offer them by hands as your feet are powerful to protect those in the grip of fear and grant more than what is desired for by the devotees. {This verse subtly conveys Bala mantra (aim – klim – sauh)}.

Abhyāsātiśaya-jnātā (990)

Abhyās means to concentrate one’s attention upon, to cause, to practice, etc. Atiśaya means pre-eminent, superior, abundant, etc and jnātā means to know or to comprehend. This nama says that one should practice continuously to focus his entire attention to know Her supreme qualities. The importance of the mind is emphasised here to know Her. Vak Devis subtly convey the supremacy of mental worship known as meditation.

Brahma Sutra (IV.i.1) says, “Repetition is necessary, since Upanishads instruct repeatedly.” It is explained that ‘such repeated instructions as should be heard of, reflected on, and meditated upon.’ The repeated instructions of the Upanishads is “I am the Brahman” or “I am That” or such maha vakyas or the great sayings.

Krishna also highlights the importance of mediation In Bhagavad Gita (IX.22). He says “Those who meditate on me as their very own (I am the Brahman), ever united to me by incessant worship, I bring full security and personally attend to their needs.”

It is said that She is to be ‘seen’ by perpetual meditation. By constant practice of mediation, She becomes manifested through the union of self with the Self.

Having discussed Her gross, subtler and subtlest forms, Vak Devis now directly advise Her devotees to practice meditation to be with Her always.

LALITHA SAHASRANAMAM MEANING 982 - 985

2010-07-16T18:01:00.001+05:30

Yoni-mudrā (982)

Yoni-mudrā is the ninth mudra of ten mudras discussed in nama 977. Yoni is the typical symbol of the divine procreative energy. Worshipping Her through yoni mudra means seeking Her authorisation to the divine procreative energy. Procreation here means the transformation of the practitioner after understanding the meanings of the namas so far discussed, and in particular, namas 978 onwards (attaining knowledge).

Krishna says in Bhagavad Gita (XIV.3) “mama yoni mahad brahma” which means ‘my primordial nature known as the great Brahma is the yoni of all creatures. Yoni is the name attributed to prakriti, as prakriti is the material cause of creation.

Shiva says to Parvati (Todala tantra II.25) “My dear, this yoni mudra removes all illness. O Goddess, without elaborating I can just say that it destroys great diseases and O Goddess, without exaggerating I can say that this mudra causes the realisation of the mantra, brings about direct perception of one’s self and bestows on the practitioner the great liberation.”

Yoni mudra is the secret communication between the practitioner and the Divine Mother where the former seeks to access knowledge and consequent liberation. Yoni mudra should never be used publicly.

There are three types of yoni mudras. The first one is used during navavarana puja. The second one is used during preliminary meditative practices. Five fingers of both the hands are used to plug the sensory organs in the head to listen to the subtle sound within. The third is a tougher one with the combination of breath control, posture and mantra and more to do with the movement of kundalini.

This nama says that She is in the form of yoni mudra.

Trikhanḍeśi (983)

Trikhanṇḍa is the tenth mudra. This mudra is used to invoke Her during rituals. Trikanda mudra also means the union of various triads into single entity. For example, practitioner, his Guru and Devi or the knower, the known and the path of knowing are triads. Merger of triads into a single entity is the supreme knowledge that the practitioner has asked for in the previous nama using yoni mudra.

It is also said that this mudra refers to the three kutas of Panchadasi mantra. From the broader perspective, this mudra can be termed as the Brahma mudra. The extended pair of fingers point out to creation, sustenance and dissolution.

Tri-guṇā (984)

She is in the form of three gunas or qualities. The gunas are satvic, rajas and tamas. Satva guna means the quality of purity and knowledge. The presence of other two gunas is not very prominent in satva guna as this guna is endowed with the highest purity. Rajo guna is the activity of passion. Tamo guna is inertia or ignorance. These two gunas have higher trace of other gunas. Gunas are the inherent qualities of prakriti. Ego and intellect originate from gunas that are present in all the evolutes of prakriti at once, but distributed in unequal proportions in each individual. The predominant guna that prevails in an individual is reflected through his thoughts and actions.

Krishna explains gunas in Bhagavad Gita (IV.6 - 9) “Satva, rajas and tamas - these three qualities born of prakriti (Nature) tie down the imperishable soul to the body. Of these, satva being immaculate, is illuminating and flawless; it binds through identification with joy and wisdom. The quality of rajas, with is of the nature of passion, as born of avariciousness and attachment. It binds the soul through attachment to actions and their fruits. Tamas, the deluder of all those who look upon the body as their own self, are born of ignorance. It binds the soul through error, sloth and sleep. Sattva drives one to joy, and rajas to action, while tamas clouding the wisdom incites one to err as well as sleep and sloth.” Chapter of Bhagavad Gita XIV extensively deals with gunas. Krishna again says (XIV.20) “Having transcended the aforesaid gunas, which have caused the body, and freed from birth, death, old age and all kinds of sorrow, this soul attains the supreme bliss.”

Nama 139 ‘nir-guna’ said that She is devoid of gunas and this nama says that She is the embodiment of gunas. This is not a contradiction. Nama 139 refers to Her nirguna Brahman (without attributes) status and this nama refers to Her saguna Brahman (with attributes) status. Please also refer nama 397 ‘mūla-prakṛti’.

This nama says that the three gunas arise from Her. Creation cannot happen without gunas. From this point of view, this nama confirms Her 'Sri Mata' status.

Ambā (985)

This is an interjectory statement. The practitioner gets excited here and reaches a stage that is very close to ecstasy. Ambā means mother. It can be said that Vak Devis while narrating Her various forms and qualities overwhelmed with emotions and called Her as Ambā. This can be experienced, while reciting this Sahasranamam with intent devotion.

There is a very rarely used term called guna-dharma, the linguistic representation of the Brahman. Guna-dharma means the mental and linguistic attribution, whose ontological content, however is nothing but the one undivided reality of the Brahman expressible by various attributions. Since She is the cause of such attributions in terms of the previous nama, She is addressed as Ambā.

LALITHA SAHASRANAMAM 977 - 981

2010-07-15T17:36:00.000+05:30

Daśamudrā-samārādhyā (977)

She is worshipped through ten types of finger gestures known as mudras. Samārādh means worship.

Mudras are the configuration of fingers that represent the energy of the deity concerned. They are the secret signs of exchange between the practitioner and the deity and should never be used in public. Mudras are highly powerful. It is said that if one meditates on the radiance of the sun and of the moon, chants the mantras, is empowered by the triple mystery, then the rays of the universal will shine forth and all obstacles of ignorance will instantly dissolve in the ocean of mind.

Agama sastra can be broadly classified under three paths, vama marga, tantra marga and kaula marga. They advocate three types of sacrifices, rites, worship and knowledge. There is another way of worship known as pañcaṅga, which consists of nyasa (attribution of mantras in different parts of the body with fingers in order to sanctify the body), mudra, japa, puja and worship of other gods and goddesses (such as Varuna for sanctifying the vessels, etc used in the rites). Mudras are also used to accomplish the mystical powers of various bijas. Mudras represent the union of Shiva and Shakthi (left hand is Shakthi and right hand is Shiva) and the potential auspicious energy arising out their union.

Daśamudrās or ten mudras are used in Sri Vidya, the worship of the Divine Mother. Sri Chakra has nine coverings or āvaranās and each of them is ruled by a Shakthi. Each of these Shakthis has a mudra and this accounts for nine mudras. In the ninth āvaranā Lalithambigai is worshipped with yoni mudra. Apart from worshipping the presiding deities of each āvaranā` with the respective mudras, Lalithambigai is also worshipped with yoni mudra in all the āvaranās . Those who are initated into Shodasi mantra worship Her with trikanda mudra (nama 983). Trikanda mudra means the union of various triads into single entity. For example, practitioner, his Guru and Devi or the knower, the known and the path of knowing, etc. This fact is highlighted in nama 254. Trikanda mudra is used to invoke the Goddess during rituals.

At the time of offering these mudras, the respective mantras along with the respective bijas should also be recited mentally.

Tripurā-śrivaśaṇkarī (978)

Tripurāśri is the name of the presiding deity of the fifth āvaranā of Sri Chakra. This āvaranā is known as the accomplisher of all objects (sarvārtha-sādhakā). This āvaranā further strengthens the bondage between the guru and his disciple. While worshipping this chakra, the names and forms of various objects merge into atma (soul), an important stage in the path of Self-realisation. Ten shakthis are worshipped in the āvaranās indicating the ten incarnations of Lord Vishnu, who is the authority for sustaining the universe in the best possible auspicious way.

Sri Chakra has nine āvaranās and each āvaranā is presided by a deity. All their names have been mentioned in this Sahasranamam in various namas, either directly or indirectly. In the ascending order they are namas 626, 787, 997, 970, 978, 455, 471, 976 and 234.

This nama means that Tripurāśri is a part of Lalithambigai. Alternatively, it can also be said that Vak Devis pay obeisance to Tripurāśri, the deity known for supreme knowledge before revealing Lalithambigai in the last nama. The unique feature of this Sahasranamam is that it makes the devotee exited when he progresses towards the last nama, where Lalithambigai is fully revealed. The revelation comes about only when one understands the meaning of each nama.

Jñāñamudrā (979)

This is also known as cin mudra. This mudra is made by connecting the tip of the index finger with the tip of the thumb, by keeping other fingers stretched. This gesture indicates the union of Paramatma with jivatma (union of Brahman with the soul). This mudra is called jñāñamudrā, as knowledge means the realisation of oneness of jivatma and Paramatma. Lord Dakshinamurthy (incarnation of Shiva. Also refer nama 725) used cin mudra to initiate His young disciples Sanaka (refer nama 726) and others (the psychical sons of Brahma).

This nama calls Her as jñāñamudrā as She is the symbol of knowledge. It can also be said that She is the passport (mudra also means passport) to knowledge (jñāña). Mud means bliss and ra means gives and in this context, the nama means that through knowledge She offers bliss to Her devotees.

Jñāna-gamyā (980)

Gamyā means approachable. She is approachable only through knowledge or She is perceived only through knowledge.

She can be attained through three means, either through bhavana or meditation (nama 113), second through bhakti or devotion (nama 119) or though jnana (the present nama). Ultimately, meditation and devotion merge into knowledge where Self-realisation takes place.

Following quotes of Krishna confirm the above interpretation.

“Sacrifice through knowledge is superior to sacrifice performed with material things. For all actions without exception culminate in knowledge” (Bhagavad Gita IV.33).

“On those ever united through devotion, with me and worship me with love, I confer that yoga of wisdom through which they come to me. In order to shower my grace on them I dwell in their heart and dispel the darkness born out of ignorance by shining the light of wisdom” (Bhagavad Gita X.10, 11).

{What is wisdom?: Is it all knowingness? Patanjali in his yoga sutra (I.25) says “In Him becomes infinite that all-knowingness which in others is only a germ”. Let us assume that someone steals money from somebody, thinking that his action of theft is not known to anybody. But it will be known to a Self-realised person, because his knowledge is not individualised but connected to cosmos. The sum total of individual knowledge is known as universal knowledge. All-knowingness is the very element of consciousness; where there is consciousness, there exists knowing. If consciousness is pervasive, then it is all-knowing. Knowledge is nothing but manifestation of consciousness through an appropriate mental mode.

Vivekachudamani (408 - 410) says “The wise one realises in his heart the infinite Brahman, which is an ineffable something, of the nature of eternal knowledge and absolute bliss, who has no exemplar, which transcends all limitation, is ever free and without activity, which is like the limitless sky, indivisible and absolute. The wise one realises in his heart in Samadhi, the infinite Brahman, which is devoid of the touch of cause and effect, which is the Reality beyond all imagination, which is homogeneous, matchless, beyond the reach of logical proofs, but proved by the experience of the wise and ever familiar to man as the basis of his Self-awareness. The wise one realises in his heart, in Samadhi, the infinite Brahman, which is imperishable and immortal, the Reality which is the negation of all negations, which resembles the ocean when the waves have subsided, which is without a name, in which have subsided all the modification of the gunas and which is eternal, pacified and ONE.”}

Jñana-jñeya-svarūpiṇī (981)

The importance of knowledge is being repeatedly stressed by Vak Devis towards the end of this Sahasranamam. This nama says She is the knowledge and the knowing. The previous nama said that She can be approached only through knowledge. Nama 979 said that She is the symbol of knowledge.

Krishna explains this on Bhagavad Gita (XIII.17) “The Supreme Brahman is said to be the light of all lights, and entirely beyond maya and is knowledge itself, worth attaining through real wisdom and is particularly seated in the heat of all.”

Jñana means knowledge, the essential nature of the Brahman. Jñeya is a qualifying word here, with intent to reveal that the primary duty of a man is to know Her. It means ‘to be learnt or understood or ascertained or investigated or perceived or inquired about’. She can be known only through knowledge as said in nama 980.

Shvetashvatara Upanishad (I.12) says, “You have to know that Brahman is always residing within. There is nothing higher than this knowledge. The jiva (the enjoyer), the jagat (that which the enjoyer enjoys) and the Brahman within, who directs – know these three as the Brahman.”

LALITHA SAHASRANAMAM 968 - 976

2010-07-14T17:39:00.000+05:30

Sukhakari (968)

She gives happiness. Her lineament of giving happiness to Her devotees is discussed in nama 125, 192 and 953.

Suveṣāḍhyā (969)

Suveṣā means beautifully adorned. This is the symbol of Her auspiciousness in terms of namas 51 and 967. The one who is thus adorned is described in the next nama.

Suvāsinī (970)

A woman who is auspiciously dressed and lives with her spouse is called suvāsinī.

The qualities of a suvāsinī are described by Anasuya in Valmiki Ramayana (Ayodhyakanda, Canto 117, verses 22 to 24). “Oh! Proud Sita! Worlds that are attended with great prosperity await those women to whom their husband is dear, no matter whether he lives in a city or a forest, whether he is propitious or adverse. In the eyes of women who are blessed with a noble disposition, the husband is the highest deity, no matter whether he is ill-mannered or licentious or entirely devoid of riches. Though deeply pondering, I do not see for a woman, a friend greater than her husband and more capable of yielding one’s desired object at all places like the imperishable fruit of one’s austerities.”

Again in Canto 39 verse 22 says (Rama’s mother Kousalya speaks to Sita thus) “Neither noble birth nor good turn, nor learning, nor gift nor even marriage ties capture the heart of such women, who are in fact devoted to good conduct, truthfulness and the percepts of their elders and keep within the bounds of decorum laid down for their family, their husband is the most sacred object and he alone excels all.”

Based on the above references in Ramayana, suvāsinī not merely means the one who is well dressed, but also endowed with good qualities.

Since Lalithambigai is not only auspiciously and graciously dressed but also is the embodiment of all good qualities, She is addressed as suvāsinī by Vak Devis.

Suvāsinyarcana-prītā (971)

She is pleased when She is worshipped by suvāsinīs discussed in the previous nama. Such suvāsinīs are highly revered and worshipped at the end of navā-varana pūjā.

Āśobhanā (972)

The alphabet Ā strengthens the word śobhanā. Śobhanā means beautiful and āśobhanā means extremely beautiful.

Soundarya Lahari consists of two parts, Ananda Lahari (1 to 41) and Soundarya Lahari (42 to 100). The first forty one verses talk about bliss and the next 58 verses talk about Her beauty.

Śuddhamānasā (973)

She is pure minded. If the mind is associated with senses, it becomes impure. She can be realised only in the purest form of consciousness, a product of mind, where the mind becomes focused on Her alone, devoid of other thoughts. This is achieved through meditation.

She is not affected by karmas and impressions (vasana), hence She is pure minded.

Such descriptions are based on the fact that the Brahman is omnipresence and the great saying “I am That”. When one considers himself as That (the Brahman), he should be aware of the qualities of the Brahman. This nama says that purity of mind is one of the essential qualities of the Brahman. Such descriptions make a practitioner to understand the qualities of the Brahman, so that he can practice and implement them in order to become Brahman himself (realising the Brahman).

Bindu-trarpaṇa-santuṣṭā (974)

She is happy if offerings are made in the bindu. Bindu has already been discussed in nama 905 baindavāsanā. The central point of Sri Chakra is called bindu. It is placed in the midst of the inner most (top most in the case of Meru) triangle, that is discussed in nama 976. Bindu is called ‘sarvānanda maya chakra’, also known as ‘baindava sthana’. She is worshipped here with viśeṣa argya and flowers. Preparation and offering of viśeṣa argya is one of the important rituals of Sri Chakra navāvarana pūjā. Offering viśeṣa argya on the bindu is called trarpaṇa. Sudha Devi is invoked in the vessel containing viśeṣa argya. This is an elaborate procedure involving a lot of rituals and mantras. Viśeṣa argya should be prepared purely according to the instructions of one’s guru. Left hand worshippers add wine and other intoxicating materials to viśeṣa argya.

Pūrvajā (975)

She exists even before creation. It is said that Shiva created Her and She created the universe. Brahman is the eternal reality. Maya or illusion may be described as something that has the appearance of a transient reality. Brahman has no name and form, bur maya is full of names and forms and projected as the blunder of illusory phenomenal existence. Maya is the creation of the Brahman. This reasons out this nama. This nama can also be explained in terms of nama 397.

Tripurāmbikā (976)

Tripurāmbikā is the presiding deity of eighth āvaranā or covering of Sri Chakra. This āvaranā is the innermost triangle of Sri Chakra in the midst of which is the bindu, the central point of Sri Chakra, is placed. It can also be construed that towards the end of this Sahasranamam, the goddess of the eighth āvaranā is worshipped by Vak Devis. This triangle forms Her subtler form kāma kalā. Tripurāmbikā means ‘mother of triads’. Triad refers to creation, sustenance and mahat ('the great principle' the buddhi, 'Intellect', or the intellectual principle (according to the Sāṃkhya philosophy the second of the 23 principles produced from prakṛiti and so called as the great source of ahaṃkāra (ego), 'self-consciousness', and manas, 'the mind'). The three lines of this triangle represent all that is in the form of triads (for example creation, sustenance and dissolution; sleep, dream and deep sleep stages, etc).

Each corner of this triangle is guarded by Vāmā, Vajreśvarī and Bhagamālinī, the three important Devis of Sri Chakra. Vāmākeśvara tantrā (IV.9, 10) says “She is vāma, śikhā, jyeṣṭā, the maker of triangles. As Raudri She swallows the universe. She is the ultimate unified Shakthi, the Parameshvari, Tripura, the very self of Brahma, Vishnu and Isha.”

In the ninth āvaranā, She is worshipped as the sum total of all the triads as Lalithambigai. All the triads unite into a single bindu in the ninth āvaranā. Sat, cit and ananda, all the three unite at the bindu to become the Supreme Brahman where She shines eternally as the nirguna Brahman.

LALITHA SAHASRANAMAM MEANING 960 - 967

2010-07-13T18:31:00.000+05:30

Lokādītā (960)

She transcends all the worlds. Lokās mean Indra loka, Brahma loka, Vishnu loka, etc. The Lokās are different level of one’s consciousness. She lives along with Shiva in Mahā Kailāśā also known as Parā Kailāśā. She transcends all the other worlds (lower level of consciousness) and dwells at Mahā Kailāśā (the highest level of pure consciousness where Self- realisation takes place).

It is also said that the place of Shiva is known as Apada which means no abode, meaning void. In the various techniques discussed in Vijnana Bhairava, there are many techniques that discuss about meditation on the void. Apada also means fivefold state, an aggregate of five elements, viz. earth, air, fire, water and akāśh, and dissolution into them i.e. death. This place is filled with souls that were associated with rituals. Souls reaching this place return back to earth. Above Apada, there are three sovereign eternal pure seats resorted by Skandā, Umā and Shiva. These seats are maintained by those who are devoted to the Brahman through meditation. They do not return to earth. They merge into Shiva not to be born again.

Guṇātītā (961)

She transcends attributes or gunas. She is the Brahman without attributes also known as nirguna Brahman. Gunas are three, satva, rajo and tamo. The whole universe remains in a potential state within prakriti so long as the three gunas (attributes) remain motionless and undisturbed as discussed in nāmā 397 ‘mūlapṛakrti’. This nāmā says that She is beyond mūlapṛakrti.

Sarvātītā (962)

She transcends all. Nama 960 said that She transcends all the worlds and nama 961 said that She transcends attributes. This nama says that She transcends entirety which means that She is the Supreme. She knows the universe and the universe knows Her. Shiva does not interfere in the affairs of the universe. Shiva is the ultimate and beyond human comprehension. It is only through Her, Shiva is to be attained.

The specific reference to worlds and attributes is based on the fact that realisation can be attained in the midst of pure consciousness (referred as worlds in nama 960) and beyond the progression of gunas from tams to satvic, and beyond. Consciousness and attributes are the most important tools in Self-realisation.

Śamātmikā (963)

Śama means tranquillity that is attained through intense meditation or emancipation from all the illusions of existence. Tranquillity is Her nature.

This is best explained in Mandukya Upanishad (7). “It is not conscious of all objects simultaneously. It is not unconscious either. It is invisible, not susceptible to any kind of usage, not within the reach of any organ of action. It is beyond perception by any organ, beyond thought, and not to be indicated by any sound. In it there is only consciousness of the Self and there is a cessation of the world as such. It is the embodiment of peace and of all that is good. It is one without a second.”

The word Śam was frequently used in Vedic period to mean auspiciousness, happiness and fortunateness. But in post Vedic period its usage to mean the above qualities is almost negligible.

This nama says that She is the incarnation of all these qualities.

Bandhūka-kusuma-prakkhyā (964)

Bandhūka is a tree (Pentapetes Phoenicea) whose flower is yellowish red in colour. This flower is said to be very bright and tender. She is compared to this flower.

Bālā (965)

She is known as Bālā in Her manifestation as a young girl of nine years. In nama 74 Bālā is referred as the child of Lalithambigai.

Generally Bālā mantra is the first mantra that is initiated in Sri Vidya worship. Bālā mantra is “aiṁ-klīm-sauḥ”. Bālā is described as the one clad in red garments, whose forehead is decorated with a crescent moon, who has three eyes, whose brilliance is like that of the rising sun, who is seated on a red lotus and who holds in Her four hands a book, a rosay, abhaya and varada mudras. Bālā mantra will not fructify unless the curse on the mantra is removed by reciting Tripura Bhairavi mantra one hundred times.

(Generally mantras have curses from rishis and gods. One has to remove the curses by reciting the appropriate curse removing mantras to attain fructification.)

Shvetashvatara Upanishad (IV.3) describes the Brahman, “You are a woman, you are a man, you are a boy and you are also a girl (Bala).”

Līlā-vinodinī (966)

Līlā means facility in doing anything. In the present context, Līlā means Her three primary actions of creation, sustenance and dissolution. Manu Smrti (I.80) says “Brahman creates and dissolves the different periods of Manus playfully.”

Brahma Sutra (II.i.33) says, “Creation is a mere pastime for the Brahman.” The act of Creation, as if it is a play for the Brahman is based on logical reasoning. The Brahman acts in spontaneity without extraneous influence or motive. Activities concerned with names and forms arise out of ignorance and meant to propound the fact that everything is Brahman. Brahman plays hide and seek game with humans, using His potent tool known as maya or illusion.

Līlā also refers to Goddess Lakshmi.

Sumaṅgalī (967)

Maṅgala means anything auspicious. A faithful wife is also known as maṅgala. Umā, the consort of Shiva is also known as maṅgala. Su means possession of supremacy. It also means good, excellent, right, virtuous, beautiful, etc. Therefore, this nama says that She is the embodiment of supreme auspiciousness.

The one that drives away evilness is also known as mangala. Brahman is the everlasting auspiciousness.

Vishnu Sahasranamam verse 15 ends with ‘mangalānām ca mangalam’. It is said that mangala not only means auspiciousness, but also causes auspiciousness.

LALITHA SAHASRANAMAM 949 - 959

2010-07-12T17:41:00.000+05:30

Panca-bhuteśi (949)

She is the ruler of five elements. Taittiriya Upanishad (II.i.1) says, “satyaṁ jñānam anantaṁ brahma” which means truth, knowledge and infinite is the Brahman. After having declared the Brahman thus, the Upanishad proceeds to say “From the Brahman comes space, from space air, from air fire, from fire water, from water earth...” The Upanishad says that the five elements originated from the Brahman. Based on the fact that She is the Brahman, this nama says that She is the embodiment of the five elements.

There is an ancient treatise known as “Pañcadaśī” by Sri Vidyanarayana Swami (the Head of Sri Sringeri Math from 1377 – 1386). This treatise says, (II.1) “Brahman according to śruti, the non-dual reality, can be known by the process of differentiation from the five elements.”

Vishnu wears a garland known as Vaijayanta, made of five gems pearl, ruby, yellow sapphire, emerald and diamond. These gems said to represent the five elements. Vaijayanta is the garland prognosticating victory. Since She is not different from Vishnu, She is called Vaijayanti.

Pañca-saṃkhyopacāriṇī (950)

She is worshipped by five types of reverent offerings. Saṃkhy means to appear along with or connected with and upacārā means reverence. She is worshipped through five types of offerings such as gandha (sandal paste), pushpa (flowers), dhupa (incense), dipa (lamp) and nivedya (food). Each of them represents one element. They are earth, akash, air, fire and water. Through these five offerings, communication is established between the worshipper and the worshipped.

Chandogya Upanishad (VI.ii.1) says “Out of that non-existence (Brahman), existence emerged (through the five elements).” Hence, the Brahman is worshipped through these five upacārās, the reverence paid to the Brahman for His act of Creation (through five elements). It is an act of thanks giving to the Brahman for having created the universe of which the individual soul of the worshipper forms a miniscule part of creation.

Śāśvatī (951)

She is incessantly eternal (śāśvatībhyaḥ samābhyaḥ, śāśvatīḥ samāḥ). It also means frequently. In this context this nama means She is worshipped again and again.

Katha Upanishad (II.ii.12) says, “The cosmic Self (the Brahman) is one, yet It controls all. It is the inmost Self of all beings, and it manifests itself as many. Those wise people who see that Self within themselves are eternally happy and not others.”

Śāśvataiśvaryā (952)

śāśvatīḥam (permanent) + iśvaryam (wealth) is śāśvataiśvaryam (permanent wealth). She is the embodiment of eternal wealth, the wealth of knowledge and prosperity.

Śarmadā (953)

Śarman means Joy, bliss, comfort, delight, happiness, etc. Nama 125 is ‘śarmadāyini’ which means giver of comforts. . The joy or comfort that She gives is different from what is attained by the self. The happiness is gained by the self from material comforts is impermanent. The bliss that She gives is eternal. The same meaning is conveyed through these two namas. It can also be said that one nama refers to physical comforts and another refers to mental faculty (bliss).

The true joy is attaining liberation.

Śambhu-mohinī (954)

She entices Lord Śambhu. (Lord Shiva, Her consort). Shiva is the One who has controlled His senses. But, in terms of nama 863 ‘Kāma-keli-tarangitā’, She infatuates Shiva.

Dharā (955)

She is in the form earth. She is the Goddess Earth, the prakriti.

Dhara means bearing, supporting, holding, carrying, wearing, possessing, having, keeping, sustaining, preserving, observing, etc. All these attributes pertain to Her act of sustenance.

(The bija akśarā of earth is ‘la’ and usage of ‘la’ refers to prakriti.)

Dhara-sutā (956)

Sutā means daughter. She is the daughter of Himavan (the king of mountains). This has been already discussed in nama 246 ‘Pārvati’. Dhara also includes mountains, forests, etc.

Dhanyā (957)

Dhanyā means bringing or bestowing wealth, opulent, riches, or fortunate, happy, auspicious etc. In this context this nama means that She is the possessor of wealth and auspiciousness.

Dhanyā also means an expression of thanks.

The last moments of human life, the hour of death is known as ‘caramakāla’. It is said that one will have four kinds of thoughts during this period. They are 1. Ārta, where one will have concupiscent thoughts as a result of which he is born as plants, animals or birds in the next birth. 2. Raudra, where even when he is seriously hurt and undergoing painful moments, he will not disassociate himself from the above thoughts and as a result of which he is born as smallest insects. (The process of birth and death is highly painful.) His soul will never have liberation. 3. Dhanya (the present nama), where one fixes his consciousness on the teachings of Vedas, Upanishads and compassionate thoughts. 4. Śukla, where he fixes his consciousness in mahā vākyās such as “I am That” or “aham Brahmasmi”. He enters the death hour with his consciousness fixed on the Brahman. He continues his perpetual meditative stage even at ‘caramakāla’. He is never born again and his soul attains liberation. In this context, this nama means that She is in the form ‘dhanya’ stage.

This is best explained by Krishna in Bhagavad Gita (VIII.5 and 6). “He, who departs from the body, thinking of me alone even at the time of death, attains my state; there is no doubt about it. Thinking of whatever entity one leaves the body at the time death, that and that alone one attains, being ever absorbed in its thoughts.”

Dharmiṇī (958)

Dharma means that which is established, steadfast decree, statute, ordinance, law and usage and its customary observance.

She is said to be in the form of dharma described here.

Dharma-vardhinī (959)

She causes increase of righteousness in the minds of Her devotees. Shiva is known for control of senses, Sun is known for its purity and She is known for Her devotion to Her spouse, Shiva. The one who meditates on them is said to gain those qualities.

Vardha means cutting or dividing and in this sense She cuts (removes) the deceptive nature of materialistic world for Her devotees. Only through Her, Shiva can be attained.

LALITHA SAHASRANAMAM 946 - 948

2010-07-10T18:43:00.000+05:30

Pañca-yajña-priyā (946)

Pañca means five and yajña means act of worship and devotion that prevailed during Vedic period and offerings, oblations and sacrifice prevailing in post-Vedic literature. Yajna actually means sacrifice personified.

There are two types of yajna, the one referred in Vedas that has been heard or communicated from the beginning. It is the sacred knowledge orally transmitted from generation to generation. Rig Veda contains numerous references to rituals. Yajur Veda samhita on the other hand contains mantras that are to be recited at the rituals and prose passages explaining them, known as brāhmaṇās. Brāhmaṇā passages guide to execute and preserve the intricacies of Vedic rituals. The other type of yajna is referred in smṛti, the whole body of sacred tradition or what is remembered by human teachers in contradistinction to śruti. Smṛiti includes the six Vedāṅgas, the Sūtras (both śrauta and gṛhya), the law-books of Manu, etc.

The five yajnas referred in Vedas are agntihotra, darśapūrṇamāsa, cāturmāsya, paśubandha and soma. Soma ritual includes all the other four rituals and considered as the supreme among the five.

The five yajnas referred in smṛtis are known as pancha maha yajnas. They are Deva yajna (appeasing gods and goddesses), brahma yajna (the knower of Vedas), pitri (ancestors) yajna, bhuta (animals, etc) yajna and nara (humans) yajna. Deva yajna is the worship to one’s kula Devata (the deity worshipped through lineage). The study of Vedas is the next. Remembering our ancestors is the third. This is performed on the death days of ancestors. The idea behind this yajna is not only to remember them, but also to remember and follow the family’s culture and values. Bhuta yajna means sharing with other living beings. Feeding the hungry animals develops universal love. The last one also known as manushya yajna, traditional hospitality extended to fellow beings.

Pāncaratra āgamās prescribe five rituals for worshipping Vishnu. Abhigamana (approaching Vishnu), upadana (collecting puja materials), Ijya (the puja worship) and svadhaya (repetition of Vedas, slokas, etc). Vishnu is often praised with gadyam and gadyatrayam.

Chandogya Upanishad (V.4 to 9) talks about five types of oblations that cause the birth of man. They are offered by gods as oblations. First gods offered water as oblation from which appeared Soma (moon). They offered Soma as the second oblation from which appeared rain. They offered water as third oblation and there appeared food. They offered food as the fourth oblation and there appeared fluids of procreation. They offered fluids of procreation as the fifth oblation and there appeared foetus.

This nama says that She is fond of above yajnas.

Pañca-preta-mañcādhi-śāyinī (947)

Preta means cadaver. When prana leaves the body, the once existed physical body becomes preta or corpse and the soul immediately comes under the control of Pretādhipati, Lord Yama.

The intricacies of this nama are discussed in Soundarya Lahari verse 92. Pañca-preta means Brahma, Vishnu, Rudra, Mahadeva and Sadashiva. This is a correlation between the conception, where mind is involved and perception where senses are involved. She is seated on a throne whose legs are Brahma, Vishnu, Rudra and Mahadeva and whose seat is Sadashiva.

There are two ways of looking at this nama. The first way is look at the scene from philosophical doctrine. The omnipresence nature of the Brahman is the focal point of this nama. Macrocosmic existence of the Brahman has been repeatedly stressed in all the Upanishads. Brahma, Vishnu and other gods mentioned in this nama are only the manifestation of the Brahman. To enable us to understand the philosophy of creation, Vedas have created distinct gods and goddesses to take care of each of the phenomenon in the process of creation. Considering Lalithambigai as the kinetic force in the process of creation, sustenance, dissolution, annihilation and recreation, the nama aptly refers Brahma, Vishnu, Rudra, Mahadeva and Sadashiva as parts of the throne where She is seated. It is not the name that matters, but the assignment given to them by the Brahman for effective equilibration of this universe is important.

The other way of looking at this nama is to conclude on the basis that without kinetic energy, the predominant static energy does not become functional. In other words, Shiva cannot be said to be the functional head of the universe, unless ably aided by His consort Lalithambigai, the able dynamic energy, the energy created by Shiva Himself. Tantra loka (IV.6) says, “only by the union with Shakthi, subtle Shiva is known. She is the ultimate unified Shakthi, the Parameśvarī, the very Self of Brahma, Vishnu, and Isha.” This nama says that the functional heads become ineffective (dead) without the presence of divine energy infused into them by Her. The five cadavers refer to a stage where the superior functional heads turn into corpses in the absence of energy infused by Her. This nama decisively and authoritatively confirms Her Bramanic status.

Please refer nama 249 and 250 for further details.

Pañcamī (948)

Pañcamī means the fifth. Out of give gods discussed in the above nama, Sadāśiva is considered as the supreme, as He recreates the universe after great dissolutions (pralaya). He is also known as Pañcama and His wife is Pañcamī. In Sadāśiva tatva, the experience of ‘I’ is more predominant than the experience of ‘this’.

Vārāhi Devi is also known as Pañcamī. Pañcamī forms a part of one of Vārāhi mantras. Vārāhi has already been discussed in nama 67. She is one among the seven mātās known as sapta (seven) mātās and fifth in that order. Hence Pañcamī.

The fifth oblation discussed in nama 946 is also known as Pañcamī.

Kaivalya is the fifth and the last stage in liberation. The other four are salokyam, sarupam, samipyam and sayujyam. Kaivalya, the fifth stage is where the soul is completely disconnected from the mind-stuff and the liberation is attained. Kaivalya means the complete isolation of the self. Please also refer namas 625 and 926.

This nama could mean all these interpretations.

LALITHA SAHASRANAMAM 941 - 945

2010-07-09T18:02:00.000+05:30

Manomayī (941)

She is the embodiment of mind. Patanjali yoga sutra (IV.24) says “The mind, though variegated by innumerable desires, acts for another, because it acts in combination.” In his next verse he says “For the discriminating, the perceptions of the mind as Atman ceases.” That is why Krishna said in Bhagavad Gita (VI.35) “The mind is restless no doubt and difficult to curb. But it can be brought under control by repeated practice (meditation) and by the exercise of dispassion.” Krishna further says (Bhagavad Gita VI.26) “Drawing back the restless and fidgety mind from all those objects after which it runs, he should repeatedly fix it on God.”

The unobstructed consciousness (khecari śakti*) is liberation. The unobstructed consciousness is due to the awareness of the essential nature of Reality (anuttara) that is constantly present and which arises from the bliss of recognition of the completion of the union of Shakthi with Shiva. It is not simply the knowledge of Shakthi or Shiva that brings about liberation. But the constant awareness in close embrace with them that brings in the real transformation. Liberation happens only if the mind is transformed. Liberation is not attained through meditation alone. The presence of the Brahman should be felt in all the actions that one does. This is known as perpetual meditation or khecari samyā and is responsible for transmuting the mundane mind into Divine Consciousness, where Shiva is revealed.

Brhadaranyaka Upanishad (IV.iv.20) says that Brahman can be realised only through the mind.

This nama says that She is the One who is capable of causing the transmutation discussed above.

* khecari śakti is said to a part of Vāmeśvarī Shakthi connected with the empirical self. Khecari is one that moves in Kha or the vast expanse of consciousness. Please refer nama 945.

Vyoma-keśi (942)

Vyoman means heaven, sky, atmosphere, air, ether, wind, etc and keśā means hair. Her hair is said to be akash element. This is said to be Her virāt form. Virāt refers to the first state of the Brahman in the form of the empirical universe. There are four states, waking, dream, deep sleep and turiya. The first stage is the waking stage also known as virāt (nama 778). Virāt is also known as viśvā (nama 934). The nama says that Her hair represents ether or atmosphere.

Shiva is known as Vyomakeśā (sky-haired) and His consort is Vyomakeśi.

Vimānasthā (943)

She is not different from other gods and goddesses who fly in the sky through celestial chariots. All the gods and goddesses have their own celestial vehicles known as vāhanā.

Vi (accord) + māna (protect) + sthā (occupied with). This way, the nama means that She is occupied with protection of Her devotees.

If Vimān is taken in literal sense, it could mean that She resides in Chakra- rājam chariot (nama 68) and Geya cakrā chariot (nama 69).

Vimā means the unconditioned Brahman and sthā means reside. She limits the Brahman into different manifestations. (The nirguna Brahman is beyond manifestation).

This nama also means That She is immeasurable (Brahman is immeasurable).

She is adored by Vedas and scriptures originated from Vedas such as Upanishads.

Vajriṇī (944)

She is said to be Indrani, wife of Lord Indra. Indra is the chief of gods and goddesses. God is different from Brahman. Brahman is the ultimate. Gods and goddesses are the functional heads. For example Agni is the Lord of fire; Varuna is the lord of water, etc. Indra is the chief of such gods and goddesses. Indra has a powerful weapon called Vajrayudha, the thunder bolt. This nama says that Lalithambigai holds Vajrayudha in Her hand to destroy the sinners. The nama could also mean that She is bedecked with diamonds and gems.

Katha Upanishad (II.iii.2) says “The Brahman is like a thunderbolt (vajram) is like a thunderbolt about to strike.” Brahman strikes those who are delinquent in performing the prescribed duties. The sun shines fearing the Brahman, the air blows fearing Brahman. Katha Upanishad (II.iii.3) explains this; “From fear of Brahman, fire gives heat. Out of terror, the sun shines. Afraid of it, Indra, Vayu and the fifth, Death (Lord of death is fifth in order. The order is fire, sun, Indra, air and Yama) rush to perform their respective duties.” Every action that happens in this universe is headed by a god or goddesses and when they do not perform their duties, as prescribed, She wields Her thunderbolt. This nama also means that ensures discipline in the universe for its sustenance.

(Vajrayoginī and Vajreśvarī are the two Buddhist goddesses.)

Vāmakeśvari (945)

There are two namas in Lalitha Sahasranamam beginning with vāmakeśā. The other is 351. Vāmakeśi Apart from what was discussed in nama 351, following is the additional information.

Vāma has innumerable meanings such as beautiful, splendid, Shiva, Durga, Lakshmi, Sarasvati, a beautiful woman, wife, left side, etc. Keśi means hair. Then nama 351 said that She is the wife of Vāmakeśvara. But this interpretation does not go with the preceding and succeeding namas. Nama 350 refers to Goddess Sarasvati and nama 352 could mean Durga. If these interpretations are correct, nama 351 should refer to Goddess Lakshmi, which seems to be appropriate.

Vāmakeśvari here refers to Vāmakeśvara Tantra. This tantra is said to be the 65th tantra apart from the 64 discussed in Soundarya Lahari verse 31 and nama 236 of this Sahasranamam. Vāmakeśvara Tantra is said to be the most important tantra for Sri Vidya worship. This tantra discusses on internal worship of Shakthi. Vāmakeśvari is said to be the source of this Universe.

Shakthi asks Shiva in Vāmakeśvara Tantra “Lord, you had revealed to me all the 64 tantras. But you have not told me about 16 Vidyas.” Shiva answers by saying that this has not been declared. Then Shiva begins declaring this tantra to Devi. Everything in this tantra has been revealed in a very subtle manner.

For example the bija ‘hrīm’ is declared as ‘the form of vidya protecting the self is Shiva, Agni, Maya and bindu.’ Unless one knows the bijas of these gods/goddesses, it is difficult to make out the hidden bijas. Shiva bija is ‘ha’, Agni bija is ‘ra’, maya bija (root of ‘īṃ’ or kamakala) is ‘ī’ and bindu is the dot. By joining all this, the bija ‘hrīm’ is arrived. Shiva declares a number of uncommon yet powerful bijas in this tantra.

Vāmās mean those who worship Her through left hands. They do not follow the five principle yajnas that will be discussed the next nama. She is the Goddess for these left hand worshippers. She is also known as Vāmeśvarī, which refers to Her divine power which projects the universe out of Shiva (the Brahman without attributes) and produces the reverse (vāmā) consciousness of difference.

Vāmadevā is the back face of Shiva.

LALITHA SAHASRANAMAM 929 - 940

2010-07-08T18:19:00.002+05:30

Śruti-saṃstuta-vaibhavā (929)

Śruti means Vedas and saṃstuta means experience. This nama says that She is celebrated through Vedas. The source of this nama is Bahvṛcā Upanishad (107th of 108 commonly known Upanishads) which says that Devi (She is referred as Mahā Tripurasundari and Lalithambigai) is the Creator and from Her alone everything was created. The Upanishad reaffirms Her Brahmanic status. Brahman is praised in all the Vedas and Upanishads.

It is also said that Devi has four types of powers, peace, knowledge, immutableness and restraint that are Her own. It is also said that Shiva enjoys His bliss through Her four independent powers. All other powers of Devi are given by Shiva.

Kena Upanishad (IV.8) says “Austerity, self-restraint and spiritual practice form the foundation of Self-knowledge. The Vedas are its limbs and truth is its abode.”

{Further reading: The following well known verse says that Shiva is the source of knowledge of Vedas, Upanishads and epics.

“śruti smriti purānām ālayam karunālayam

namāmi bhagavadpādam śankaraṃ lokaśankaraṃ”

Meaning of the above verse: I prostrate to Lord Shiva, who causes welfare to the universe, who is the repository of the divine Knowledge of Vedas, Upanishads and texts of mythology and who is the embodiment of mercy.

Difference between śruti and smṛti: Śruti is sacred eternal sounds or words as eternally heard by certain holy sages called Ṛṣis, and so differing from smṛti or what is only remembered and handed down in writing by human authors.}

Mansvini (930)

Her mind is svatantra or self-dependence, self-will or freedom. This is known as svatantrya Shakthi or the power of autonomy. This is the stage where the manifestation of existence has not yet started. It abides in transcendence as designated will in which that which is to be willed has not yet become prominent. This will is only a state of consciousness of the transcendental being. The Brahman is always conscious of His own nature. This nama says that She has equanimous mind.

She has svantra svabhava which means independence is Her essential nature.

Brhadaranyaka Upanishad (IV.iv.20) says, “Through the mind alone the Brahman is to be realised.”

Mānavatī (931)

She has a mind of high moral or intellectual value, elevated in nature and style. Because of this quality of the mind, She is adored as Sri Mata or the Divine Mother. This nama says that She has high-mind that comprises of forgiveness and compassion.

Maheśi (932)

Wife of Maheśvarā (Shiva). She is also addressed as Māheśvarī in nama 208 and Maheśvarī in nama 750. This nama also says that She originated from Maheśvarā.

Maṅgalākṭtiḥ (933)

Mangal (मङ्गल) means auspiciousness, happiness, felicity, welfare, bliss, etc. This nama says that She is the embodiment of these qualities. This nama reaffirms the qualities discussed in namas 116 and 200.

Viśvamātā (934)

She has all forms or one whose body is the universe and applied only to the Supreme Spirit. These are the qualities of Viśvamūrti. Krishna says in Bhagavad Gita (XIII.13) “Brahman stands pervading in the universe.” This nama confirms Her omnipresent nature, the exclusive quality of the Brahman. Because of being Viśvamātā, She is Sri Mātā (nama 1).

The first nama of Vishnu Sahasranamam is Viśvā as He is Viśvamūrti. It is also said that She is the mother of Vishnu. Viśva means Vishnu and mātā means mother.

Jagaddhātrī (935)

She is the supporter of the universe as discussed in nama 337 Vidhātri.

Brhadaranyaka Upanishad (IV.iv.22) says “It is the lord of all, It is the ruler of all beings, It is the protector of all beings” (It means the Brahman). She supports and sustains the universe.

Viśālākṣī (936)

She has large eyes. Soundarya Lahari (49) describes Her eyes. “Your eyes are expansive, auspicious, glittering with brilliance, full of compassion, etc”.

The form of Lalithambigai does not have ‘abhayam’ and ‘varadam’ hands. Generally, forms of gods and goddesses are described with more than two hands. One hand which is known as varada hasta (hasta means hand) is said to confer boons and another hand known as abhaya hasta removes fear, and offers peace, safety and security. But Lalithambigai offers these through Her eyes. Hence Her eyes are praised in many scriptures. In Soundarya Lahari verses 52 to 57 extol Her eyes. In this Sahasranamam namas 18, 362, 561 and 601 praise Her eyes.

Her eyes are large because She offers Her grace to the entire universe. Her eyes embellish Her whole form.

Virāgiṇī (937)

She is devoid of passion. Virāgya means freedom from all worldly desires. This quality has been already discussed in nama 156 nīrāgā.

In this Sahasranamam there are certain namas that convey the same meaning already described in some other nama. Such usages are mainly to reaffirm certain qualities. For example, there are several namas that affirm Her status as the Brahman.

Pragalbhā (938)

She is bold and confident and behaves resolutely. She is resolute because She governs the universe with the Law of Karma known as the law of the Lord. She does not transgress Her own laws.

Paramodārā (939)

She is extremely generous. She gives without asking or She gives more than what is asked for. Udārā means great and parā means supreme. She is addressed as the Supreme greatness as She is beyond time and space.

This nama can be split into parā (Supreme) + moda (bliss) + ā (all-round) + ra means gives. Then it means that She gives perpetual eternal happiness known as bliss. Bliss is the penultimate stage to final liberation.

{Interesting reading: Astrologically it is said that liberation is possible only if planet Ketu or planet Jupiter is associated with ninth house in the natal chart. Twelfth house is moksha giving house. Placement of Ketu in the twelfth house is said to give liberation. Ketu in twelfth house from atma karaka planet in navamsa is said to give liberation.}

Parā-modā (940)

Parā means supreme and modā means joy, delight, gladness, pleasure. This nama says that She is the embodiment of supreme joy (bliss). The previous nama said that She gives Supreme happiness (bliss) and this nama says She is the embodiment of bliss.

Her gross form is described so beautifully in this Sahasranamam that enables one to visualise Her that leads to bliss. Therefore, it becomes important that one should understand the meaning of each nama. Since She is the embodiment auspiciousness, grace and compassion She is said to be the embodiment of bliss.

LALITHA SAHASRANAMAM MEANING 924 - 928

2010-07-07T18:07:00.001+05:30

Darasmera-mukhāmbujā (924)

Her face is adorned with smile, comparable to fully blossomed lotus flower. Her entire form is described as a lotus flower in nama 460 ‘nalini’. Even Shiva was attracted by Her smile as said in nama 28 ‘mandasmita-prabhāpūra-majjatkāmeśa-mānasā’. Nama 602 also describes Her smile. The cause of the smile is described in nama 878 ‘svātmārāmā’ meaning ‘She rejoices in Her own Self’. Rejoicing in one’s own self gives eternal happiness that gets beamed as smile.

Darasmera also means a shining conch shell. Here, Her teeth are compared to shining white conch shell. It also refers to Her neck where there are three lines. These three lines are said to be the three alphabets of OM (a, u, m). Trishati nama 157 compares Her neck to a conch shell. Soundarya Lahari verse 69 refers to three lines in Her neck. The verse says ‘te gale tisraḥ rekhāḥ’ meaning ‘three lines on Your neck’.

Even during the times of fear (the great deluge also known as annihilation) Her face remains shining. When Shiva performs the cosmic dance causing annihilation, She remains as a witness without showing any signs of fear. Even during the terrible annihilation, She continues to smile. This means that She is not afraid of anything. One does not fear for anything as long as he is ‘svātmārāmā’ (nama 878).

{Further reading on the cosmic dance of Shiva: At the time of annihilation, signalling the end of a cosmic cycle Kalgni Rudra embraces the universe in dance of death and destruction. This is called tandava (refer nama 232). Shiva dances to the drum beats causing every single object in all the universes merge into a divine unity. The fire that burns the universes dissolves into water, water into wind, wind into akash, akash into multitude of devas and devas into the Brahman. At this stage purusha and prakriti are separated and merges into Shiva. Shiva alone exists witnessed by Shakthi. This dance of Shiva is called pulsating process of creation and annihilation.}

Kaulinī-kevalā (925)

Kaulinī has already been discussed in nama 94 and kevalā has been discussed in nama 623.

The knowledge of Shiva is known as ‘kevalā’ or pure. Shiva Sutra (III.34) says “tadvimumtastu kevalī” which means “established in his real self, freed from pleasure and pain” (refer nama 878 ‘svātmārāmā’). Kevalā and svātmārāmā are the terms that are used to refer a person whose consciousness is always established in the Brahman. In this stage, dualities do not exist. When the mind becomes devoid of dualities, it has the inherent capacity to stay connected with the Brahman perpetually. Opposites are the perceptions of the mind, when it gets associated with senses. Therefore Kevalā means the doctrine of the unity of the Spirit.

Kaulinī is the one who follows kaula marga (nama 441). Kaula is the doctrine and practices of the left-hand Śāktas, Kulārṇ.

This nama can be explained on the basis of Spanda-Kariaka (I.8) which says “The empirical individual (here referring to Kaulinī) cannot derive the urge of desire. But by coming into contact with the power of the Self (kevalā – meaning Shakthi here), he becomes equal to that principle.” In śāktā worship, Shakthi is called kevalā.

This nama means that Kaulinīs transform into kevalā because of worshipping Her. She helps this transformation.

Anarghya-kaivalya-pada-dāyinī (926)

Anarghya means invaluable, kaivalya means the stage of beatitude leading to emancipation and dāyinī means giver. Nama 625 is ‘kaivalya-pada-dāyinī’. This nama is the reconfirmation of nama 625. The only difference between these two namas is the prefix ‘anarghya’ in this nama. This prefix stresses the importance of kaivalya or liberation. In addition to what has been explained in nama 625, kaivalya also means the existence of soul in essence. The knowledge of understanding that soul and prakriti are different from each other, leads to kaivalya or emancipation. Kaivalya is also known as moksha or mukti.

Kaivalya, a term used in Samkhya yoga, is the perfect isolation not only in human existence but also in angelic existence. It is an unfettered, omniscient and perfect state of existence of soul or jiva. The isolated and pure spirit does not succumb to bondages of samsara and hence released from transmigration. The final stage of discriminative knowledge is called kaivalya jnana and this is achieved in nirvikalpa Samadhi, the highest state of consciousness. Kaivalya jnana is also known as illumination, Self-realisation, enlightenment, emancipations, liberation, etc.

Sage Patanjali in his yoga sutra (IV.36) says “kaivalyam dharma dharmiṇah puruśasya”. The interpretation of this sutra is ‘The freedom of liberation is the very state of this substance or the being. It is not to be attained, not that you experience something new, that liberation is the very nature of the being.” Kaivalya stage is already embedded in the soul, but efforts are not initiated to realise it. Yoga teaches the path of realising it.

This nama says that without Her help kaivalya stage cannot be attained.

Stotra-priyā (927)

Stotra means praise, eulogium, a hymn of praise. Texts or verses, which are sung is stotra as opposed to the Śastras, which are recited. Stotra is classified into six types – salutation, benedictions, extolling the accomplishments, praising feats, rehearsing glory and prayer for prosperity. The entire one thousand namas of this Sahasranamam are based on these six types. Namas 627, 928, 735, 79, 658 and 692 are quoted as examples.

This nama says that She is fond of praise by verses like Devi Mahatmiyam, or Vedic verses like Sri suktam, Durga suktam, etc.

{There is a treatise called Vanadurgā Vidhānam also known as Vanadurgā saptasati consisting of seven hundred verses. The recitation of this treatise is said to eliminate all misfortunes and miseries. Unfortunately, this is not widely prevalent now, though a few printed editions are available. The recitation will be difficult as it contains more bijas and mūla mantrās than verses.}

Stuti matī (928)

Stuti means praise, mati means knowledge. If She is praised through stotras as mentioned in the previous nama, he gets knowledge that is required to realise the Brahman.

Matī can be split into mati + i. Mati means knowledge and i refers to wealth. If She is praised, one gets both knowledge and wealth.

LALITHA SAHASRANAMAM 918 - 923

2010-07-06T18:32:00.000+05:30

Caitanyārghya-samārādhyā (918)

Caitanya is the foundational consciousness that has absolute freedom of knowing and doing. Shiva Sutra (I.1) says “caitanyam-atma”. Caitanya is totally independent. Only Shiva alone possesses this totally independent Supreme Consciousness. All other living beings depend upon this Supreme Consciousness. Arghya means the water offered to respectable guests. Bhavanopanishad (10) says ‘jnanam argyam’ which means knowledge is the best argyam. When devotion is offered with knowledge, liberation is attained.

Bhuvaneshvari mantra is also known as Caitanya mantra. The repetition of this mantra ten thousand times is said to absolve sins. There are two Bhuvanehsvari mantras. One is single bija (hrīṁ) and another has three bijas (aiṃ-hrīṁ-śrīṁ).

{Further reading: Caitanya is the pure consciousness, which is the essence of the Brahman, who manifests in three forms. They are Īśvarā, Hiranyagarbha, and Virāt. The fourth manifestation of the Brahman is ‘tūriyā’. This is the non-dualistic consciousness that appears in different forms due to different preconditioned souls, based on their karmic afflictions. Consciousness limited by ignorance is Īśvarā and consciousness conditioned by anthakkaranam (mind, intellect, consciousness and ego) is soul. Both Īśvarā and soul (also known as jīvā) act merely as witnesses (sākṣhī). Consciousness is generally classified as four types: consciousness related to object, consciousness related to knower, consciousness related to means of knowledge and consciousness related to pure knowledge.}

This nama says that She is worshipped with consciousness as offerings.

Caitanya-kusuma-priyā (919)

She is very fond of kusum flower. Here consciousness is compared to flower by poets. This is because flower is primarily responsible for the ultimate fruit (liberation). The kusum flower mentioned here represents eight qualities that are the basic requirements for spiritual progress. Each such quality is referred as a flower in the following verse.

ahimsā prathamam puśpam puśpam indriya-nigraha:

sarva-bhūta-dayā puśpam kśamā puśpam viseśata:

jnānam puśpam tapa: puśpam dhyānam puśpam tathaiva ca

satyam aśtavidham puśpam viśno: prītikaram bhavet

This verse says non-violence is the first flower, conquering the senses is the second flower, pity on living beings is the third, compassion is the fourth, wisdom is the fifth, penance is the sixth, truth is the seventh and meditation is the eighth flower.

Caitanya is said to be the combination of eight flowers mentioned in the verse and these flowers together is referred as kusuma flower.

This nama means that She does not need flowers picked from plants. Gross flowers are extraneous to one’s consciousness. What She needs is subtle flowers comprising of the above qualities. Krishna explicitly explains this in Bhagavad Gita (IX.26). “Whosoever offers to me with love, a leaf, a flower, a fruit, or even water, I appear in person before him.”

Soundarya Lahari verse 3 says “caitanya stabaka makaranda srutijhari” which means ‘the sweetness of knowledge of the Self overflows from the blossomed flowers of caitanya’. The overflowing knowledge manifests as bliss.

Sudama (also known as Kuchela) and Krishna studied together during their young age and were very good friends. Sudama could not make a decent living. His wife compelled him to meet Krishna. Sudama carried with him parched rice in a worn out cloth. When they met, Krishna forcibly pulled the pack of worn out cloth and the parched rice grains fell on the floor. Krishna addressed Sudama “Oh! Friend, this loving present brought by you affords me supreme delight. The parched rice will satisfy me and the entire universe.” By saying so, Krishna picked up the grains from the floor and consumed. Sudama did not ask Krishna any favours and returned to his place. On reaching his place he saw his small house had become a huge bungalow. The parched grains that Sudama offered to Krishna was filled with love for Him and Krishna reciprocated his deep and true love by offering him material prosperity. This story appears in Srimad Bhagavata and highlights the value of true devotion.

Sadoditā (920)

She is eternally shining (reference can be made to namas 6, 275 and 596 where She is compared to sun). She shines in the mind of virtuous men.

Chandogya Upanishad (III.xi.2) says “In Brahmaloka, the sun never rose, nor did it ever set.”

Sadā-tuṣṭā (921)

Sadā means always and tuṣṭā means pleased or satisfied. She always remains satisfied, because of the attributes mentioned in namas 252 and 656. She always remains contended because of true devotion.

The quality of the Brahman is eternal contentment, as the Brahman does not partake in any actions and always remain as a witness. Actions alone cause discontentment, a quality of souls. When one realises the ever content Brahman, he also becomes contended.

Taruṇāditya-pāṭalā (922)

Pāṭalā means pale red, the colour of rising sun. This colour has more of red (Her complexion) and less of white (complexion of Shiva). This means that Her qualities are more predominant than that of Shiva while sustaining the universe.

She assumes different complexions depending upon the form in which She is contemplated. Brhadaranyaka Upanishad (II.iii.6) describes the Brahman with limiting adjuncts. It describes the Brahman in various forms, “Like a cloth dyed with turmeric, or like grey sheep’s wool, or like the insect called indigo, or like a white lotus, or like a flash of lightning.”

The same Upanishad (III.ix.21) again says “Faith rests on the heart, for one knows faith through the heart”. The one who needs salvation meditates Her in white complexion, the one who needs bravery meditates Her in red complexion. Yama, the Lord of death is dark complexioned. Goddess Saravasvati is visualised sitting on a white lotus. White means knowledge. Every colour has got qualities. Each devotee visualises Her in different complexion based upon his needs.

Each chakra shines in different colours in kundalini meditation. Such colours have different qualities and when kundalini is predominant in a particular chakra, the qualities of that colour become predominant in the practitioner.

This nama does not overrule Her red complexion as discussed in dhyan verses. This nama says that Her complexion changes depending upon what is prayed for.

Dakśinā-dakśinārādhyā (923)

She is adored by right hand worshippers known as dakśinācarā. Left hand worshippers are called vāmācarā. She is adored both by dakśinācarā and vāmācarā methods as explained in nama 912.

Dakśina also means knowledgeable men a-dakśinā means ignorant men. She is worshipped both by wise and ignorant. Anybody who worships Her is a devotee. A devotee could be knowledgeable or ignorant. Knowledgeable means the one who pursues the Brahman mentally, expecting nothing in return from Her, except salvation. Ignorant means the one who continues to be associated with rituals expecting something in return from Her.

Dakśinā also means offerings made to one’s Guru. It can also be interpreted that She is pleased when offerings are made to a Guru who initiates disciples into Sri Vidya cult.

Krishna says in Bhagavad Gita (VII.15, 16 and 17) “foolish and vile men of evil deeds do not adore me. Four types of devotees of noble deeds worship me: the seeker after worldly possessions, the afflicted, the seeker for knowledge and man of wisdom. Of these best is the man of wisdom, ever established in me and possessed of exclusive devotion. I am extremely dear to that man and he is extremely dear to me.”

LALITHA SAHASRANAMAM 913 - 917

2010-07-05T18:11:00.000+05:30

Sarvāpad-vinivāriṇi (913)

She is the eliminator of all kinds of misfortunes. Misfortunes arise because of not following either of the two paths (savya and apa-savya) discussed in the previous nama. Irrespective of the path pursued, She is remembered by repeating Her mantras (like Panchadasi) or names* (like this Sahasranamam) depending upon ones cerebration. This is explained in Brhadaranyaka Upanishad (VI.ii.16), “Those who do not know these two ways become insects and moths and these frequently biting things.” The same averring is also available in Chandogya Upanishad (V.x.7) “Those who do not follow either of these paths are born as small animals and insects again and again.” The Upanishads warn that if one does not follow either of these paths, he has to repeatedly undergo the pains of birth and death as life span of small insects and small animals is very short.

Devi Herself says “Those who forsaking attachment take refuge in me, and ever worship me with devotion, by the method of divine yoga, having compassion on all beings, tranquil, self-controlled, free from envy, humble, ascetic, of vows performed with their minds fixed on me, whose lives are in me, delighting in narrating my wisdom……and even those who are devoid of these characteristics, if they repeat my name ever devoted to me, I quickly destroy in the same birth, even mountains of misfortunes by the lamp of wisdom.” Apart from pursuing any one of these paths mentioned in the previous nama, their mental condition is also equally important. She says that it is not enough to merely pursue the ritualistic path. One has to attain knowledge to connect the individual self with the Supreme Self. Without attaining knowledge this connection is not possible. It is also said that one should always remember Her lotus feet in times of misfortune.

The one, who follows the above steps, never gets misfortunes and the one who does not follow these steps has to remember Her lotus feet in times of misfortune. But, liberation is possible only for those who meditate on Her.

This nama says that irrespective of the depth of devotion, one does not face misfortune if she is properly worshipped.

{*Someone told Ramana Maharishi the she had done puja with hundred thousand leaves. Maharishi retorted by saying “Instead of pinching the plant, could you not pinch your own skin hundred thousand times and perform your puja?”}

Svasthā (914)

Svasthā means being in one’s natural state and as own natural self with a healthy body and mind without upādhis (upādhi means condition. Due to upādhi unlimited thing appears as limited). Sage Narada asks Sanatkumara in Chandogya Upanishad (VII.24.1) “Where does the Infinite reside?” Sanatkumara replies “He rests on His own power, or not even on that power.”

The pleasure and pain arise only if one thinks of a second object, as the mind now has the chance of choosing. Duality is one of the toughest enemies to tackle with in spiritual pursuit.

(There is a story about Lord Ganesha and His mother Parvati. Ganesha was playing with a cat and caused injuries in the body of the cat. Then He went to His mother Parvati. He saw bruises in Her body asked Her who had hurt Her. Parvati replied “You have caused these bruises. You beat the cat, but I am also in the cat. If you hurt the cat, you only hurt me.”)

Her independent nature is also described in Katha Upanishad (I.iii.11) which says, “There is nothing higher than the Cosmic Self. That marks the end of all growth. This is the highest goal anyone can attain.” Because of being the highest, She is Svasthā.

Svabhāva-madhurā (915)

She is sweet, pleasant, charming and delightful in nature. Because of these qualities everyone is attracted to Her.

This nama can be split as follows:

sva + bha + avama + dhura. Sva means Her, bha means to shine, avama means the best among the wise, and dhurā means yoke. In this context this nama means that She carries the yoke of the wise. She illuminates the path of the wise or by Her presence the path of the wise is illuminated. They can tread their spiritual path with Her illuminating light. Brahman is Self- illuminating.

svabhā + vama + dhurā. Svabhā means the knowledge required for realising the Self, vama means imparting knowledge of the Self and dhura means the Chief. She is the Chief among those who impart knowledge of the Brahman (Shiva).

sva + bhava + madhura. She pleasantly remains in Her devotees.

sva + bhava + madhu + ra. By their own devotion, Her devotees get the best of knowledge.

It can be said that one can realise Her within, by knowledge (jnana) and devotion (bhakthi).

Dhīrā (916)

She is the embodiment of strength. Strength here means the strength of knowledge. The non-duality is the knowledge. The knowledge of non-duality is attained through Her.

Dhīra-samarcitā (917)

She is adored by scholars. Scholars and poets praise Her. Dhī means the one who is not different from the essence of knowledge, rasa means happiness in plenitude and arcitā means worshipped. This nama means that the one who is in need of supreme knowledge worships Her. The supreme knowledge leads to bliss.

LALITHA SAHASRANAMAM 912

2010-07-03T18:18:00.001+05:30

Savyāpasavya-mārgasthā (912)

This nama is composed with three words, savya + apa-savya + marga. Savya means left hand, apa-savya means the right hand and marga means path (possibly referring to middle path between savya and apasavya).

Savya is worshipping through Vedic methods, where only right hand is used to perform rituals. Apasavya is worshipping through tantric methods, where only left hand is used. This nama says that She is worshipped by Her devotees by either of these paths. These are also known as ‘dakshina marga’ and ‘vama marga’. The important difference between the worshippers following dakshina or vama marga is the object of worship. Dakshina marga followers worship all gods and goddesses. In Hindu philosophy, all energy generating objects are worshipped. For example, water, fire, earth, sun, moon, planets, rivers, oceans are worshipped as demigods. Such demigods and goddesses are important factors in sustaining the universe. However trivial the nature of these gods and goddesses is, they have their own role to play is sustaining the universe. In dakshina marga, all these demigods and goddesses are worshipped and they are easily pleased when puja and homa (fire rituals) are performed to assuage them. Though the followers of dakshina marga have their own ishta devata (favourite deity), they also worship other gods and demigods. Ishta devata is different from kula devata. Kula devata is the deity worshiped through one’s lineage. Sastras say that one’s kula devata should be worshipped as frequently as possible, at least once in a year. Ishta devata is one’s preferred form God. Since they invoke all demigods and goddesses, who have their own powers, they bless the invoker and make him prosper.

On the other hand, vama marga worshippers do not worship other gods and goddesses. They always worship his own devata, in whose worship he should have been initiated by a guru. These worshippers ignore other devatas totally. Though the particular devata (mostly feminine deities), who is invoked by them endows her worshippers with all her qualities, she does not confer final liberation. Though they also occasionally worship other deities, they invariably sacrifice the benefits of such worships to their own devata, as they feel that their own devata will confer on them the blessings of all other devatas. (It is said elsewhere “sarva deva namaskara Keshavam prati ghachchati” which means that the propitiation done to other devatas reach only Vishnu (Kesavan).’) They are deluded to recognise the individual powers of other gods and goddesses. They firmly believe that their own deity can bestow on them the energy of sun, fire, water, etc. They do not make any progress from their ishta devata to realise the Brahman, the Ultimate. Their ultimate liberation gets postponed on account their inability to realise the Brahman. In their affinity to their own deity, they fail to perform rituals for their ancestors, rishis and sages, etc. There are five types of yajna as referred in nama 946. If one fails to perform these pancha yajna, path to salvation is blocked. This means, he has to be reborn again to cross this blockade. The final liberation gets postponed for them.

In this context this nama says that She is worshipped by both dakshina marga and vama marga.

There is another interpretation. A soul, after leaving its gross body can go to the deva loga (where gods like Indra, etc live) or pitru loga (where ancestors live) depending upon the karma embedded in the soul. Savya is the name of the path that a soul takes in reaching deva loga. This path is full of illumination. The soul transcends the five basic elements and reaches higher planes without any difficulty. This path can be taken only by those who have acquired supreme knowledge. These souls are not generally reborn and enjoy the comforts of deval loga. Apasavya is the path taken by those souls whose karmic account is not so good. This path is dark and difficult to cross. They also reach the deva loga to be born again. Trampling this path is difficult and the soul undergoes pain while proceeding in this path. Those who have controlled their senses and mind, devoid of desire, attachments, lust etc continue to stay in the deva loga till pralaya or the annihilation. These Self realised persons transcend even the deva loga and reach the Vishnu loga, where all sages and saints inhabit. They always think about Vishnu and eternally dwell at his feet. Rig Veda (I.22.20) says ‘tad viśṇoḥ paramaṃ padaṃ sadā paṣyanti sūrayaḥ’ meaning ‘they see Him vividly in meditation’. This nama says that She is in the form both these paths.

To reach the solar disc there are three paths, uttara (north), dakshina (south) and madhyama (centre). Each of these three paths has three roads (3 x 3 = 9) making a total of nine. Each of these has three stars beginning from Ashvini and ending with Ravathi thereby making a total 27 stars of the galaxy. She is said to be in these three major paths and control the universe.

{About sādanā: Sādanā is practice. Talking about religion does not give anything spiritually. To progress in spirituality, one must do ‘sādanā’ (kriya or action). Progression in spirituality is purely based on one’s experience that can be attained only through sādanā. Both Vedas and Tantras prescribe guidelines to attain liberation. It is the question of individual’s degree of quest to understand and follow these guidelines. Faith is the single important aspect of spirituality. In order to develop one’s faith, rituals have been prescribed. But if one continue only with rituals, he does not have time to search for the Brahman. One has to believe in “what is here is there and what is not here is nowhere.” Spirituality says that one must act to know the Brahman. The action begins with rituals and culminates in meditation. Meditation is the most effective sadana in Self-realisation. Religious ritual is either through karma (action) such as homa etc, or upasana (engaging mentally). Perfection in these two lead to jnana or knowledge. Karma, upasana and jnana form three fold division of Vedas. Ritual karma is effective only if it is done in total accuracy. The progress in psychological worship (upasana) depends on the depth of devotion. Again, upasana is of two types, gross and subtle. When one advances spiritually, his level of sadana transforms from gross to subtle. Krishna says in Bhagavad Gita (IX.14 and 15) “Constantly chanting my names and glories and striving for my realisation and bowing again and again to me, those devotees of firm resolve, ever united with me through meditation , worship me with single minded devotion. Others, who follow the path of knowledge betake themselves to me through their offering of knowledge, worshipping me in my Absolute formless aspect as one with themselves. While still others worship me in my universal form in ways taking me as manifested in diverse celestial forms.”

LALITHA SAHASRANAMAM 906 - 911

2010-07-02T19:01:00.000+05:30

Tattvadikā (906)

She is beyond tatvas or principles (generally tatvas are 24 or 36).

Tattvamayī (907)

This is the continuation of the previous nama. This nama says that She is the embodiment of tatvas. Tatvas can be explained as the real essence or the ultimate principle underlying the phenomenal creation. A self realised person is called ‘tatvadarshin’ which means the truth has been revealed. Knowledge about tatvas is known as ‘darshana’ meaning spiritual revelation. Tatvas are also known as ‘bahyakarana’ (eternal tools or the breakdown of five basic elements akash, air, fire, water and earth) as opposed to ‘anthakkarana’ (internal tools comprising of mind, intellect, consciousness and ego). The five basic elements break down into tatvas comprising of organs of perception, cognitive faculties, organs of action and action faculties. These are the twenty tatvas. Anthakkarana, which consists of four tatvas make the total of 24 tatvas, known as atma tatvas. Vidya tatva (consisting of another six tatvas) and Suddha Vidya tatva (consisting of four tatvas) make another ten tatvas. The most superior tatvas are Shakthi tatva and Shiva tatva. All these make 36 tatvas.

This nama says that She is the embodiment of these tatvas. She is asserted as the Brahman through various namas of this Sahasranamam. The primary quality of the Brahman is omnipresence. Tatvas relate to prakriti. Since She is Brahman as well as prakriti, this nama says that She is the personification of tatvas.

The previous nama said that She is beyond tatvas. Brahman does not get Himself associated with any actions. The previous nama, considering Her as the Brahman says that She is beyond tatvas and this nama treating Her as prakriti says that She is the embodiment of tatvas.

Please refer nama 991 for further details.

Tattvamartha-svarūpinī (908)

‘tat’ means the Brahman and ‘tvam’ means the soul. The union of the two is called realisation or Self-realisation. This nama says She is in the form of Maha vakyas (the great sayings or the great pronouncements) “Tat tvam asi” or “You are That”. Her tat-tvam form is the cause for Self-realisation. Without Her grace the explanation for “Tat-tvam’ (Tat-tvam-asi) is not possible to comprehend.

“Tat tvam asi” is the articulation of Chandogya Upanishad (VI.viii.7). The Upanishad says “That which the subtlest of all is the Self. ‘tat satyam’ That is the truth, ‘sah atma’ that is the Self, tat tvam asi’ that is you.” The Upanishad affirms that Self, the essence of pure spirit is the real identity of the self.

Sāmagāna-priyā (909)

Sāma means the Sama Veda, gāna means songs and priyā means fond of. This nama says that She is fond of songs of Sama Veda or She is fond of those who render Sama Veda. The verses of Sama Veda are rendered in musical notes. It is said that Shiva is fond of Sama Veda. Ravana of Ramayana got boons from Shiva by praising Him in Sama Veda. This is said in Valmiki Ramayana (Uttarakanda.XVI.34): “Dasanana glorified Mahadeva (Shiva) by singing psalms from Sama Veda.” Krishna says in Bhagavad Gita (X.22) “Among Vedas, I am the Sama Veda.”

Chandogya Upanishad (I.vi.1) establishes firm connection between Rig Veda and Sama Veda. “The earth is like Rig Veda and fire is lime Sama Veda. The Sama is based on the Rig Veda and this why the Sama is sung based on the Rig Veda. The earth is ‘sa’ and fire is ‘ama’ which together make ‘sama’.”

Chandogya Upanishad and Kena Upanishad are the important Upanishads that belong to Sama Veda.

Soumyā (910)

This nama is also pronounced as ‘somyā’. The word ‘soma’ refers to Shiva with His consort Uma, who forms a part of Shiva. This has been already discussed in nama 392.

Somyā also means ‘resembling the moon’, auspicious, happy, pleasant, cheerful, etc. All these characteristics apply to Her.

The nama also means that She is worthy of adoration through soma sacrifice (soma yāga).

{Further reading on Soma yāga: The Srauta Sutras of the late Vedic period offer several definitions of ritual known as Srauta Sutras. The main components of the rituals are oblations (different substances offered into the fire), the deity (oblations are offered to the deity who is invoked in the fire) and the renunciation (renouncing the benefits accruing on account of the ritual). The Srauta rituals consist of three main categories. They are ‘haviryajna’ also known as ‘ishti’, the purported animal sacrifices and soma rituals. There are many restrictions for performing soma yaga. One has to be married and the soma yaga should come through lineage. Soma is a sacred plant that is grown in high mountains and juice is extracted from the plants and offered as oblations. The principle characteristic of soma yaga is the sequence of chants from Sama Veda, sung in chorus by three priests.}

Sadāśiva-kuṭumbini (911)

The consort of Sadāśiva or belonging to the family of Sadāśiva (Shiva). Lalitha Trishati nama 231 is also ‘Sadāśiva’.

Sadāśiva is a principle or tatva, the pure element of Shiva, where one experiences the universe in an undifferentiated way, as the limbs of his own body of ‘I’ consciousness. In other words when one feels ‘aham idam’ or ‘I am this universe’ that stage is called Sadāśiva. There are five final elements in the path of Self realisation. They are (in the ascending order) Suddha Vidya, Isvara, Sadāśiva, Shakthi and finally Shiva, the Supreme.

LALITHA SAHASRANAMAM 901 - 905

2010-07-01T18:03:00.000+05:30

Nāda-rūpinī (901)

Apart from what is explained in nama 299 ‘nāda-rūpā’, nāda also refers to the first movement of Shiva-Shakthi towards manifestation. The subtle sound is experienced in the spinal cord (sushumna), when the Shakthi fills the universe with nādanta. Here She is known as Nāda, the unmanifest from of sound. At the highest level of nada, vac (speech) does not carry any denotation. At this stage, there is no difference between the designator and the designated. OM represents this nada form of Shabda Brahman. The practitioner should learn to visualise nada as luminous entity existing in his heart. This luminosity symbolises the nature of the Supreme knowledge that is required to realise the Brahman. This is the primary reason for avouching that Shakthi alone can reveal Shiva (nama 727 ‘śiva-jnāna-prādinī’).

In one of the best treatises of Shakthi, the ‘kāmakalāvilāsā’ (verse 10) it is said ‘from nada-bindu originates the entire world’. This is confirmed in Mundaka Upanishad (I.i.7) which says “akṣarāt sambhavatīha viśvam” which means ‘from akṣarā (Shabda Brahman) the universe originates.’ This nama affirms that She is the Shabda Brahman, the creator of the universe. Shabda Brahman means primeval orphic sound.

{Further reading: Shiva purana says that OM has several components. Apart from others, OM has several types of Lingas (a form of Shiva). Lingapurana explains the origin of Linga (I.16). ‘It was for both Brahma and Vishnu a brilliant Linga manifested Itself in the ocean. It had thousands of clusters of flames. It had neither beginning, nor an end and nor a middle. It was incomparable, inexplicable and indistinct. It was the source of the universe. There is a story that both Brahma and Vishnu wanted to find out the beginning and end of this Linga. There are several types of Lingas and the subtle Linga is known as ‘sūkṣma-pranavā’ (sūkṣma means subtle). In addition to the subtle Linga, there are many types of gross Lingas. Svayambhu linga is identified with bindu. Svayambhu means ‘on its own’. Shiva purana (I.16.113) says ‘nādalingam svayambhuvaḥ’.}

Vijñāna-kalanā (902)

Vijñāna means knowledge that is required to realise the Brahman and ‘kalanā’ means causing or effecting. This nama is an extension of nama 727 ‘śiva-jnāna-prādinī’. She is endowed with knowledge as per nama 643 ‘Jnānadā’.

This nama says that She provides the highest knowledge to realise the Brahman. There are fourteen types of vidyas. They are, the four Vedas, the six limbs of Vedas (Siksa- the science of pronunciation;

Kalpa- the process of performing sacrifice; Vyakarana- the rules of grammar; Nirukta- the meanings and derivations of difficult words used in the Vedas; Jyotisha- astronomy and astrology; and Chhandas- Vedic meters), mimamsa, nyaya, dharma shastra and puranas or epics are the fourteen Vidyas. It is said that knowing all these fourteen vidyas is known as vijñāna.

Kalyā (903)

Kalya has many meanings such as auspicious, healthy, perfect, ready or prepared, instructive, dawn, good tidings, etc. It can be said that She is in the form of above qualities.

Trishati nama 146 is also Kalyā. It is said that She is well versed in arts. She is the embodiment of Kalas as per nama 797.

Vidagdhā (904)

She is clever, shrewd, knowing, sharp, crafty, sly, artful, intriguing, etc. These qualities are required to create, sustain and dissolve the universe. These are the qualities of the Brahman and this nama again reaffirms Her Brahmanic qualities.

Baindavāsanā (905)

Baindava means a bindu or dot and asana means seat. This nama says that She is seated on a bindu. There are two types of explanations for bindu.

The central point of Sri Chakra is called bindu. It is placed in the midst of the inner most (top most in the case of Meru) triangle. This bindu is called ‘sarvananda maya chakra’, also known as ‘baindava sthana’. The presiding deity of this ‘ninth avarana’ or covering is Maha Tripursundari. She is worshipped here with yoni mudra. Lalithambigai is worshipped here in Her highest form. She is adored as ‘parā-bhaṭṭārika’ and ‘mahā-kāmeśvarī’.

In kamakala (please refer nama 322) there are three bindus. They are white, red and multi coloured. The white bindu represents Shiva and the red bindu represents Shakthi. They expand and contract thereby causing the creation of the universe. The multicoloured bindu represents the sun. Kama refers to the sun and kala refers to the red and white bindus. All the three put together is called kamakala (nama 322). The red and white bindus are the Divine couple. Their union happens in equal degree. As already discussed in various namas, Shiva is prakasha form and Shakthi is vimarsha form. When prakasha and vimarsha unite, the union is known as ahamkara or ego. The ahamkara consists of many alphabets which subsequently produce sound and its meaning. Since She is seated on the bindu (red coloured), this nama calls Her Baindavāsanā, the Creative aspect of the Brahman.

The three bindus can be compared to the three nadis, ida, pingala and sushumna. When the energies transported through these nadis merge in the bindu in the ajna chakra, the practitioner transcends individual consciousness and enters universal consciousness. The meeting point of the three nadis is known as bindu and She is said to be seated here. A practitioner enters the universal consciousness, when his soul, individual consciousness and mind unite at this bindu point.

VIJNANA BHAIRAVA - PART 15

2010-06-30T17:52:00.000+05:30

Part 15: Verses 57 – 62

Verse 57: Skill 34

If one meditates on the path leading to the Reality that prevails though out the universe, at the end of the path, one gets spiritual awakening. The verse uses the word ‘śaivaṃ’. śaivaṃ does not merely mean the followers of Shiva. Saivam is the outcome of Saiva agamas. Agama means a traditional doctrine or precept, collection of such doctrines, sacred work, or anything handed down and fixed by tradition. Though agamas do not differ largely from the Vedas, they are however sprinkled with tantric treatises as well. There are three types of agamas; Shiva agama, Vaishnava (Vishnu) agama and Shakta (Shakthi) agama. Agamas elaborately discuss on final liberation and hence can be compared with Upanishads. There are opinions that agamas counter the teaching of Upanishads. Shiva agama teaches the methods of worshiping Shiva. Shiva agamas do not segregate Shakthi as a different entity. For example Shiva and Shakthi are referred as prakasha and vimarsha forms, the one without the other become ineffectual*.

Shiva is omnipresent. Based on the discussion (*) above, Shiva alone cannot prevail as He becomes ineffectual without Shakthi. Shiva has not much of work. All the time He stands as a witness. The prakasha form of Shiva along with the vimarsha form of Shakthi (please use the search engine at the top of this site to know more on this) are to be contemplated. The awakening happens only at the end of the spiritual path. Spiritual path proceeds from gross to subtle. Spiritual path means one’s ability to refine and purify his consciousness. Realisation happens only in the purest form of consciousness. Reality is a process where gross gets dissolved into subtle. When gross material world is dissolved in the subtle forms of prakasha and vimarsha, spiritual awakening happens. When this happens, for him everything is Shiva and Shiva alone. He does not see anyone other than Shiva in him and other living beings.

Verse 58: Skill 35

The ultimate stage for a soul is its absorption into Shiva. This absorption also called liberation or salvation is for the soul and nothing to do with body. Soul takes different forms from its origin to its obliteration. Here, the absorption has to happen through one’s mind. Mind is the unique feature of human beings and liberation of the soul can happen only during human birth.

To attain salvation, one has to meditate that universe is void. When he meditates on the void, his mind also becomes void. When the mind becomes void, it merges into the Supreme void. His pure consciousness gets ready to merge with Shiva consciousness.

The mind can be made as void only if it becomes devoid of thoughts pertaining to past, present and future. In other words the mind has to be trained to transcend time.

Verse 59: Skill 36

This verse gives additional inputs to practice the previous skill. Take any vessel. Within the walls of the vessel, void prevails (the element of akash or ether). He sees nothing inside the vessel though in reality, air exists inside the vessel (element of ether or akash). Concentrate on the interior of the vessel, where no gross object prevails. Eyes are to be kept open so that concentration is fixed on the empty space inside the vessel.

{Concentration can be fixed by keeping the eyes either open or closed. Concentration means single pointed focus of the mind. In the initial stages, dharana will be more effective when the eyes are kept open as the eyes can be trained to focus on a point. Focusing is the most important factor is realisation.}

When concentration is fixed in the inner void of the vessel, his individual consciousness will be absorbed into the universal consciousness that prevails inside the vessel. Even when the eyes are kept open, eyes do not see anything. I am a man (individual consciousness) now becomes I am the Brahman (universal consciousness).

Verse 60: Skill 37

Go to a place where there are no trees, no mountains, no housing units, nothing at all. He will see only a vast stretch of land. He will not see any objects. He has nothing to see. He has no option except to look into the vast stretch of shunya or void.

Though there is no major difference between the previous verse and this verse, except the size of the vastness. Now the mind is trained to concentrate on the expanded vastness. A vessel has restricted voidness as opposed to the expanded voidness referred here. In both the cases, the experience of absorption will be the same. When the mind is trained to focus on void, the mind loses its power of cerebration. Thought construct arises only if choices are made available to the mind. A choice less mind becomes thoughtless. In the thoughtless stage of the mind, Bhairava is realised.

Verse 61: Skill 38

In this verse, choice is made available to the mind. He has to take two objects and concentrate at a point between the two objects. After sometime, the objects will vanish into the focal point. Immediately after this dissolution, the two objects will be visible again. He has to go through the process again wherein the objects dissolve into the focal point. When the concentration becomes intense, he will observe that his breathing has considerably slowed down. Breathing becomes erratic and faster only if the mind is engaged with thoughts.

{Making the mind thoughtless is a very important step in meditation. There is no point in looking into the past, as the past is gone. There is no use of looking into the future, as none can foresee the future. If one is able to live in the present moment, mind can be easily controlled. The controlled mind can be realised by noticing the breathing. Further information on this is available in the series “Understanding Meditation”.}

Verse 62: Skill 39

There are two objects in his front. He has to concentrate on one object. When he continuously fixes his consciousness on this object, he becomes one with the object after some time. The objective consciousness merges with in his subjective consciousness and forms the universal consciousness. Though the second object is present he has not yet moved his concentration to the second object. In the gap between the formation of universal consciousness and shifting of his concentration on the second object, Shiva is realised. These types of concentration make him to merge his individual consciousness with universal consciousness, which is also known as cosmos.

The previous verse said that he should not concentrate on either of the objects. This verse says that he should concentrate on one of the objects and becomes one with it before shifting his concentration on the other. This verse lays emphasis on the gap between the realisation of universal consciousness while concentrating on the first object and the beginning of the individual concentration on the second object. When he merges with universal consciousness while concentrating on the first object, he realises the bliss. He realises all pervading Shiva and he knows that he is not different from Shiva. He realises that his pure consciousness manifests as Shiva.

Abhinava Gupta says in his famous ‘Tantraloka’ (I.83) “It is said that the atman, full of Shivamrta (ambrosia of Shiva) is called bliss.”

LALITHA SAHASRANAMAM 897 - 900

2010-06-29T13:38:00.000+05:30

Kula-rūpini (897)

Kula means noble, eminent or race or chief, etc. For Sakthas (worshippers of Shatkhi are known as śākthās), rights observed in Her worship is known as kula. It is also known as ‘kaula’, the philosophy and practice of left hand śākthās.

Kula also means muladhara chakra. There are many namas in this Sahasranamam beginning with kula such as 90 to 96 and 439 to 441 that discuss Her various kula forms.

{Further reading on ‘kaula’: There are three divisions of kaulas. The first category is supposed to be inferior who is always engaged in rituals such japa, puja and homa. The mediocre one spends more time on meditation and reaches Samadhi stage. The superior kaula is a Self-realised person. He establishes a firm connection between Self and self. He is full of contentment, forgiveness and compassion.}

This nama says She is in various forms discussed above.

Vīragoṣṭi-priyā (898)

Because of being ‘vīra-mātā’ (nama 836), She is fond of assembly of men with knowledge. Vira also means overpower or subdue. Those who have overpowered their senses are known as warriors or vira. Conquering senses is like fighting in a battle field. The victorious ones are called vīragoṣṭi (group of warriors). She is fond of these warriors.

Vīrā (899)

She is valorous. Her family is full of warriors. Her spouse Shiva, and Her sons Ganesha and Skanda are warriors. They have proved their valiance while destroying demons (evil forces).

Krishna explains the qualities of a demonic person thus (Bhagavad Gita XVI.4): “Hypocrisy, arrogance, pride, anger, sternness and ignorance are the marks of him who is born with demonic nature.” (Krishna says in the next verse “The divine qualities bestow liberation and the demonic qualities lead to bondage.”)

Vishnu Sahasranamam nama 658 is ‘vīraḥ’.

Naiṣkarmyā (900)

She transcends karma. Law of karma applies to those who are prone to demise. She is the Lord who has implemented the theory of karma. Since She is the Brahman as deliberated in this Sahasranamam, She is not afflicted by karmas. Karma does not affect a Self-realised person, as he knows that his self is not responsible for his acts. Krishna confirms this in Bhagavad Gita (V.10) by saying “He who acts, offering all actions to the Brahman and shaking off attachment, remains untouched by sin.”

Kaivalya Upanishad (II.3) says “I am devoid of both virtues and sins”. This is the unique quality of the Brahman.

Sage Patanjali in his Yoga Sutra (I.24) says “Ishvara (the Brahman) is a special purusha untouched by misery, actions, their results and desires.” (The previous aphorism says how to realise this: “by devotion to Ishvara.”)

LALITHA SAHASRANAMAM 891 - 896

2010-06-28T19:21:00.000+05:30

Vidrumābhā (891)

Vidrumā means coral coloured. Coral is red in colour, which is Her complexion. Vidrumā also means tree of knowledge. Tree is compared to knowledge, as several trees originate from a single tree. In the same way a guru produces several disciples. She is addressed as Guru in namas 603, 713 and 722. She passes on the knowledge and wisdom to Her devotees like a tree producing many other trees.

Vaiṣṇavi (892)

She is in the power of Vishnu. Vishnu and Lalithambigai are said to be brother and sister. They both destroy demons who cause trouble to virtuous men, they have the same types of weapons, etc. There are a lot of similarities between them. The next nama explains further.

Viśnurūpini (893)

She is the form of Vishnu. There are other namas in this Sahasranamam that confirm that She is Vishun’s form. Namas 267, 298 and 838 convey the same meaning.

Shakthi is the Divine potency. Krishna calls this as ‘yogamaya’. Krishna says “Though birthless and deathless and the Lord of all beings, I manifest myself through my own Yogamaya keeping my nature (Prakriti) under control.” Nama 339 is ‘Vishnu maya’ which says that She is the divine potency of Vishnu, the sustainer of the universe. The present nama goes further and says that

She is Vishnu. Shakthi (maya) is the mirror in which the Brahman realises His own splendour. But this nama does not say that She is maya, as this has already been said in nama 339. This nama says that She is the sustainer of the universe, as Vishnu is known for sustainment.

A number of epics draw comparisons between Vishnu and Devi.

Ayoniḥ (894)

Yoni is generally used to indicate the divine procreative energy, also known as the source of origin. A-yoni means She is without origin. Yoni also means abode and a-yoni means She is without abode, which refers to Her omnipresence. The next nama gives opposite interpretation.

Yoni-nilayā (895)

Mundaka Upanishad (III.i.3) says “rukmacarṇaṁ kartāramīsaṁ puruṣaṁ brahmayonim”. This means ‘the Brahman, the luminous Creator is the cause of Brahma (hiranyagarbha) , the Supreme Being.’ Therefore, ‘brahmayonim’ means the Nature or Prakriti. Prakriti is the cause for creation, when it is associated with the soul.

Shvetashvatara Upanishad (IV.11) also conveys the same message. It says Brahman presides over the source of everything. He sustains the world when it comes into being, and again when it perishes, it goes back into him. He controls everything.

Brahma Sutra (I.iv.27) also says “Brahman is declared to be the yoni (source)”.

All these scriptures point out that the Creator is the source of origin, which is known as yoni, the material cause. This nama says that She is the Creator.

Soundarya Lahari Verse 11 while discussing about Sri Chakra, subtly conveys the origin of the universe.

Kūṭasthā (896)

Kūṭ means unintelligible which means ignorance, an influence of maya. Ignorance is the outcome of indulging in samsara (worldly affairs) and stha means occupied with or engaged in. Therefore, kūṭasthā means engaging in ignorance. This nama says that She abides in ignorance!

{Further reading on kūṭasthā: Brahman is reflected in countless facets of maya or the innumerable individual ajnana (unintelligible) also known as soul. Ignorance is the casual body of an individual. Under its spell the finite soul gets identified with mind and appears as the ego. Ego further identifies with sensory organs and becomes an individual being. The ego is always subjected to change. Behind this ever changing ego, the changeless Brahman shines as the immutable Self and this is known as kūṭasthā. When the individual soul functions as the experiencer (known as ‘bhoktā’) and the doer (karta), the immutable Self (kūṭasthā) stays behind as a witness (sakshi) for all actions. The unchangeable Self is not affected by ignorance as it is only a witness and does not partake in both mental and physical actions. She is called as Kūṭasthā because She is not subjected to change. Changes occur only if associated with thoughts and actions. This is also known Kūṭasthā chaitanya or Krishna consciousness or Christ consciousness.}

Krishna also refers to Kūṭasthā in Bhagavad Gita (XII.3). He says “Kūṭastha macalam dhruvam” which means changeless, constant and immovable (the Brahman).