LALITHA SAHASRANAMAM 645- 650.

Sarva-vedanta-samvedya (645)


She is known through Vedanta. Vedanta literally means ‘the highest knowledge’. Vedas are the source of highest knowledge. Vedas are classified into four categories. They are mantras, brahmana, aranyaka and Upanishads. Mantras are collection of Vedic hymns. Brahmana deals with Vedic rituals or sacrifices. Aranyaka is the combination of rituals and study of atman or Brahman. Finally, the Upanishads. They are the monument of spirituality. Vedas lead to spirituality from gross level to subtle level. Since Upanishads provide the highest knowledge, the knowledge about the Brahman, they are known as Vedanta. There are several Upanishads and studying all of them is a time consuming process. This led sage Vyasa to write Brahma Sutras, which is the condensed form of Upanishads, without diluting their teachings.

Krishna says in Bhagavad Gita XV.15 “I am the only object worth knowing through Vedas. I alone am the father of Vedanta and knower of the Vedas too.”

This nama says that She can be realised through Vedanta (Upanishads). In other words, Her true form can be realized only through Vedanta that provides the subtle knowledge required to realise the Brahman.

Satya-ananda-svarupini (646)

She is in the form of truth (satya) and eternal happiness (ananda). The eternal happiness cannot be attained without knowing the truth. Truth leads to eternal happiness. To attain bliss, truth cannot be overlooked. Here truth means the philosophy of advaita or non-dualism which leads to the Brahman. Taittiriya Upanishad says (II.vi) “Brahman manifested itself as all things around us, those who know Brahman call it “Truth”. Therefore Truth means the Brahman, the one and the only one that exists all across the universe in the form of different objects. If this truth is realized, it leads to ‘ananda’, the happiness.

This nama also refers to Her eternity, the unequalled nature of the Brahman, ‘sat-cit-ananda’. When one progresses spiritually, first he realizes bliss (ananda), before realising the Brahman.

Lopamudrarchita (647)

Lopamudra is the wife of sage Agastya. This nama says that She is worshipped by Lopamudra.

The following scene is narrated in Lalitha Trisati purvabag. When Hayagriva was reluctant to share Trisati with sage Agastya due to the restrictions imposed by Lalithamigai, She appeared along with Shiva before Hayagriva and asked him to initiate sage Agastya into Trisati. She said “Trisati recited by both of us (Shakthi and Shiva) is known as ‘sarva-purtikari’ (completion of everything). By reciting this, all unfinished karmas are fulfilled (leading to liberation). You can initiate this to Agastya, whose wife worships me with great devotion.” Such was the devotion of Lopamudra to Lalithambigai. Lopamudra worshipped Her with Her panchadasi mantra. A reference can be made to nama 238.

Lila-klpta-brahmanda-mandala (648)

She handles creation of the universe with ease, as if it is a sport. She framed rules and regulations for the three acts, creation, sustenance and death. The divine law is the ‘law of karma’. Since She is not transgressing the law framed by Her, She finds Her job easy. A reference can be made to nama 281.

Adrshya (649)

She is invisible. She cannot be seen through biological eyes or any other senses. She can only be realized in consciousness, as She is so subtle (kamakala and kundalini) and is beyond visual perception. Brhadaranyaka Upanishad (III.iv.2) explains this situation. ‘You cannot see that is the witness of vision.’ Vision is an act involving objects. But it does not reveal the inner Self that pervades it. Her form can only be realized through meditation.

Drshyarahita (650)

She transcends visibility. This is an extension of the previous nama. It can also be said that the previous nama refers to Her kamakala form and this nama refers to Her kundalini form. She is in the form of supreme knowledge that is beyond comprehension.

TWIN MENTAL STATES - YOGA VASISHTA

The following is the conversation between Lord Rama and his Guru sage Vasishta. This is found in an ancient scripture ‘Yoga-Vasishta’.

Lord Rama asks sage Vasishta “How is it we do not find in Jivan-mukta’s (Self-realized person) body with such higher physical powers as walking in the sky, etc?” (The question is why they are not exhibiting their siddhis).

The great Vasishta replies “Those who do not have higher knowledge are afflicted by bondage. They use herbs, mantras and skills and develop such siddhis. But these siddhis do not legitimately belong to jnanis as they do not have time to concentrate on these siddhis. They are attuned to the Brahman and make efforts to further increase their spiritual knowledge. They have no desires at all. They are the one who have conquered maya. Siddhis are nothing but maya. Those who have conquered maya will never sink in it again. Siddhis that were obtained through medicines and mantras will not give liberation.”

Rama asks another question. “Why do yogis live for such a long period?”

Vasishta answers. “They move along with their prana. If they do not want to move their prana, they remain like a rock. They are able to control their prana and live as long as they like. By controlling the movement of prana, they are able to control their mind as well. Death can happen only if they will. They live on spiritual dhatu (substance) that is never expelled. Only they are Self-realized persons.”

Rama seeks another clarification. “If one is able to discriminate, his mind is absorbed in Reality. Then where the four qualities benevolence, contentment, compassion and disinclination abide?”

Vasishta answers again: “Destruction of mind happens in two stages, form and formless. The destruction of form-mind happens in ‘jivan-mukti’ stage. (‘Jivan-mukta’ is explained as ‘a man liberated in life is one whose ignorance has been destroyed by the realization of the Brahman in ‘nir-vikalpa samadhi’, but still a trace of ignorance (a-jnana) may remain up to the complete enjoyment of the consequences of actions done and producing results (this is known as prarabdha karma: the impressions of the past births that are bearing fruits in the present birth). With the complete enjoyment of the fruits of such actions, a man becomes liberated completely and ceases to be associated with anybody. When a man is liberated, he can discriminate between good deeds and bad deeds. However, he continues to perform good deeds only for the welfare of the people). The destruction of formless-mind happens in ‘videha-mukti’ stage. (Videha-mukti is explained as the final liberation when a soul, at the time of death of the physical body merges with the Brahman. The soul ceases to exist forever). The form-mind is the cause for pains. When form-mind is annihilated, bliss is realized. You should annihilate the mind so that it does not rear its head again. Identifying itself (mind) with the attributes of matter, it is not able to cognize Reality and hence groans with pain. The mind is jiva (soul). This mind, ever longing for pleasure and pain, is the seed of all maya. Jnanis say that the mind is destroyed only when a person learns to look all alike. His mind is in the state of equanimity and is not affected by pleasure or pain. Whoever remains unconcerned even in the midst of enormous wealth, extreme poverty, death, illusions and extreme intelligence, such men can be said to have their minds annihilated. The removal of avidya (ignorance), which is the mind itself, tends to its destruction and produces ripe spiritual intelligence (the highest level of knowledge that is required to realize the Brahman). Such a mind which does not subject itself to obnoxious rebirths through the pure impressions associated with the four qualities (benevolence, contentment, compassion and disinclination) pertains to jivan-mukatas. Thus, forms are destroyed in a hibernating mind. It is in this mind that the above mentioned four qualities will grow like a full blown lotus.”

“The destruction of formless mind is moulded by videka-muktas. Kaivalya (a term used in samkhya yoga. It means the existence of purusha (soul) in essence. In Samkhya philosophy, purusha (soul) and prakriti (Nature) are distinguished from one another. (This subject has been elaborately discussed earlier). The knowledge of this distinction is responsible for the attainment of kaivalya or liberation (death). Kaivalya means ‘moksha’ or ‘mukti’ which is the final liberation. Kaivalya in a disembodied state can be attained only when satva (one of the three gunas) which originates the above four qualities also perishes. There is no other way to destroy this formless-mind. The Brahmic state is that which is devoid of opposites (dualities such as light and darkness). It is the asylum for those who have mastery over the phenomena like, akash, air, etc. They have akash in their body and live in eternal bliss without pain. They are the true saints Rama and they have annihilated their mind forever.”

VIJNANA BHAIRAVA - PART 4.

Part 4. Verses 18-23

Bhairava continues by saying that there is ‘no difference between Shakthi and Shiva’. Shakthi is nothing but the possessor of Shiva’s energy. Feminine gender is Shakthi and masculine gender is Shiva. This is the only difference between the two. Bhairava transcends everything by remaining supremely eminent. He has the intent to surpass anything but abides in unperceivable superiority of Shakthi. Therefore, Shakthi or Bhairavi is nothing but the divine energy of Shiva. It is now apparent that without Shiva, Shakthi cannot exist. Instead of acting directly, Shiva has channelized his divine energy to Shakthi. That is why She is known as ‘para’ (the supreme Shiva) Shakthi (Parashakthi). The original verse uses the word ‘a-bedha’ which means no difference. Therefore, Shakthi is totally owned by Shiva endowed with all His energies. Bhairava says that energy of fire is not different from the fire itself. Fire produces different energies such as heat, light, etc. But they are not considered as different from the burning fire. The one who identifies himself with Shakthi automatically becomes Shiva. This non-distinguishable state is reached because the practitioner has identified himself with Shakthi and there is nothing else he needs to do to attain Shiva, as attaining Shiva is not something different from attaining Shakthi. Bhairava addresses Bhairavi as “Shiva priye” (one who loves Shiva) and says that the rays of the sun are not different from the sun itself or the light of the lamp is not different from the lamp itself. Sun is known only through its rays and lamp is known only through its light. Light is synonymous with sun and lamp. When light is there, it is called day and when light is not there it is called as night. When light prevails, it implies that sun is the cause for the light. The source of the light is known only through the light itself. In the same way Shiva is known only through Shakthi. The source of energy (Shiva) is known only through the energy (Shakthi) itself. The objects are realised through light, the source of which is the sun. Without light, objects cannot be realized. In the same way the universe is realised through Shakthi, the source of which is Shiva. Had Shiva told Shakthi the following, this explanation could have been avoided. ‘You are not different from me. You and I are the same. You are my energy. I have transferred all my energies to you. Even after transferring all my energies to you, I remain the Supreme. I cannot be transcended at all. People can know me only through you. They cannot perceive me separately. Though you are inseparable from me, you can never become me. You are part of me and I am not part of you.’

Now Bhairavi needs following clarifications. 1. Whose emblem is the trident? Trident is held by Shiva with three prongs. These prongs mean the three exclusive acts of divine, iccha (volition), jnana (wisdom) and kriya (actions) 2. Who wears the garland of skulls? Of course it is Bhairava. Skulls signify the supreme consciousness. 3. How that para state can be realized that is devoid of time and space and is beyond explanation? Here She wants to know the true identity of the Absolute. She wants this to be explained in a manner that is understandable to ordinary men. 4. How Bhairavi becomes the mouth of Bhairava? Shiva can be attained only through Para-Shakthi. How Bhairavi can nurture any doubts that need clarification? Is She not part of Shiva? Yes, She is Shiva Himself. But then, why Bhairavi is questioning Shiva? She is not too concerned about Her questions, as She knows the answers. But being the universal mother, She is concerned about humanity. She wants the universe to learn these techniques. She knows that Shiva will not give direct replies to these questions. She also knows that Shiva is going to expound 112 types of dharanas. Dharana is part of meditation where mind is fixed. Siddhis are attained only if dharana or concentration, meditation and Samadhi happen in unison. Shiva is going to answer only through techniques of dharana. Patanjali calls these three as ‘antharangam’ which means internal. The transition from external to internal begins with dharana. The transition to spirituality happens here. Shiva does not answer the questions of Bhairavi. Instead He unfolds the 112 techniques of concentration to the universe. The teaching happens at the practical level.

BHAGAVAD GITA. CHAPTER IV. 31 - 34.

Gita Series 58. Chapter IV – 31 – 34.

“Arjuna! By consuming the remnants of yajna, yogis attain the Brahman. When this earthly life is not happy for those who do not perform sacrifices, how can they be happy in other worlds? Many sacrifices have been explained by Vedas. Know them all as karmas. By knowing thus, you shall be liberated from karmic afflictions. Making sacrifices through knowledge is superior to making sacrifices through materials as the entire action without exceptions culminate in knowledge. Understand the true knowledge by approaching a Self-realized person, by paying obeisance, by rendering service and by seeking clarification from him. Those seers will teach you that knowledge.”

Remnants of yajna means left over oblation materials after completing a yajna. In this context, yajna means a fire ritual where oblations are offered into the fire. Fire is said to be the carrier of oblations offered to the gods and goddesses. Lalitha Sahasranamam 946 is ‘pancha-yajna-priya’ meaning that She is fond of five types of yajnas. Yajna should not always be interpreted as fire ritual. Yajna also means selfless offerings. The offerings are made to gods, rishis, guests, fellow humans and animals. Whatever one possesses should first be offered to gods. Though gods are not going to consume the offerings, the formality is just to make us remember the Brahman, who is the cause for all that exists in this universe. Therefore, the first offering is made to the Creator. The next offering is made to sages and saints who guide us through the spiritual path. They do not have time to earn and they involve themselves for the cause of spirituality. A person can be considered as a sage or saint only if he does not get associated with material comforts. He should not share his knowledge for monetary gains. That is why they are to be fed by the society. Spirituality should never be sold or bought. It is not a commercial entity. It is unstinted love and concern for others. Scriptures are unanimous in saying that one’s guest should be fed with reverence and love. They are called ‘atiti’. Food that is available should be shared with fellow human beings. Finally, the animals who cannot express their hunger are to be fed. The five types of yajnas have their own significance. Therefore, yajna has broader implications and does not merely mean the fire ritual that is normally construed. The sacrificial acts cause internal happiness. Opportunities for doing such acts are available only in planet earth and internal happiness can be derived only during this birth. If one fails to enlist this happiness, how can he taste such happiness after his death (by reaching the heaven)? Human form is the only opportunity available to a soul to attain liberation.

Vedas discuss about many sacrifices. The significance of these sacrifices is not properly understood. Vedas can be interpreted both in gross and subtle ways. Gross interpretations are for the not-so-learned. Subtle interpretations are for the learned. Upanishads are the derivatives of Vedas. Upanishads do not prescribe any external rituals. If Vedas have stressed the importance of external rituals, Upanishads would not have hesitated to expatiate them. Since interpretations are made only on the gross side of Vedas, everyone is led to believe that Vedas preach only rituals. The fact is that we do not have the necessary mental strength, moral courage, psychological perception and logical reasoning to interpret the Vedic rituals as inner yajna. Inner yajna paves the way for cosmic interaction between the Brahman and the soul through one’s consciousness. Without this interaction, realization is just not possible. Sacrifices therefore mean only our own actions without any concern for the end result. The end result is not desired, but happens on its own about which one is not worried. Making sacrifice through knowledge means performing a given action without concern for its fruits. Knowledge here means the ability to discriminate between reality and illusion. Duality is illusion and non-duality is realism. Understanding the reality (devoid of ego) and performing actions without any attachment either to their cause or effect, do not cause karmic afflictions. If one remains attached only to external yajnas, he continues to be taunted by karmas and liberation becomes a distant reality. Krishna attaches great importance to knowledge because it forms the foundation for Self-realization. Every action causes an experience, which leads to gaining of mundane knowledge. From the mundane knowledge one has to learn to discriminate between the reality and illusion that leads to the higher level of knowledge. Krishna refers only to this higher level of knowledge.

Gaining true knowledge is not going to be that easy. Apart from one’s personal experience, one can also seek the help of a Self-realized person (who is very rare to find). Only a Self-realized person alone can guide his disciple in the right path. Guru-disciple relationship should never be by way of mass contacts. A guru should have direct contact with his disciple. Disciple should have the absolute freedom to contact his guru without any hindrance. Guru-disciple relationship is a sacred relationship. The knowledge of Brahman cannot be imparted in an assembly or mass gatherings. It should be a one to one commune between guru and disciple. What we are witnessing today is the exhibition of one’s oratory skills. All one has to do is to make a self-proclamation, grow beard and wear orange or red robes. They are not gurus that Krishna is talking about. Writings like this (manblunder) can only be supplementary in nature and can never transport the real knowledge. Krishna says that a true Self-realized person should be approached with great reverence requesting for a share of his knowledge. The impartation of true knowledge happens through hearts and not through minds.

LALITHA SAHASRANAMAM 637 - 644.

Vishva-garbha (637)


She has the universe in her womb. She delivers the universe and this is referred to in nama 934 ‘vishva-mata’. Vishva means all that is visible.

Svarna-garbha (638)

She has the golden egg in her womb or She was born from a golden egg. Svarna means gold and ‘hiranyam’ also means gold. ‘Vedanta-paribhasha’ a 17th century scripture explains ‘hiranyagarbha’. It says “Hiranyagarbha is the first soul to be born and is different from Brahma, Vishnu and Shiva.” The subtle body consisting of the five vital forces, the mind, the intellect and the ten organs is produced from the five basic elements. This paves the way for the soul to experience the result of actions or in other words it causes karmas. The subtle body is of two kinds, superior and inferior. The superior one is the subtle body of hiranyagarbha and the inferior is the subtle body of living beings. The subtle body of hiranyagarbha is called as ‘mahat’ or the cosmic intellect and the subtle body of living beings is called ego.

‘su’ means splendid, ‘arna’ means letters or mantras and ‘gharbha’ shining or conceiving. This way the nama also means that She holds the sacred mantras in her womb. This means that She is the cause of all mantras. Hence She is said to be in the form of ‘matrkas’ (aksharas or alphabets). This has already been discussed in nama 577 ‘matrka-varna-rupini’. The alphabets lie shining in Her womb.

Avarada (639)

She is the destroyer of evil doers, known as demons. Evil doer does not merely mean the one who indulges in evil acts. It also means those who have evil thoughts. Evil thoughts culminate in evil actions.

Vagadhisvari (640)

She is the ruler of speech. Soundarya Lahari ends (100th verse) by saying ‘this was composed with your own words’. Nama 577 can also be referred here. Origin of sound has already been discussed in detail under various heads.

Dhyana-gamya (641)

She can be attained by meditation. Meditation is a process that enables us to explore the entire human potential within. Meditation is not simply thinking about some super human forms. It is a complex task of researching within. It is a process of spiritual transformation. It is the progressive level of consciousness accelerated by the combined factors of intention and attention.

Shvetashvatara Upanishad I.ii.3 says “The sages went into deep meditation and saw the power of the luminous Cosmic Self as the cause of the universe. Maya hides the Self behind the universe. The Self controls everything including the individual self and time.” She is that Cosmic Self.

Aparichedya (642)

She is incomprehensible hence, infinite. She is ubiquitous, the unique quality of the Brahman. Yet Her devotees can attain Her through meditation (previous nama).

Jnanada (643)

She is the giver of knowledge, the kind of knowledge that is needed to realize Her absolute form. For realizing the Brahman one needs to have pure knowledge un afflicted by senses. She alone is capable of providing that knowledge. Through the process of meditation, mundane knowledge is transformed into consummate knowledge. First She provides the requisite knowledge then She reveals Herself and finally She makes him merge with Her. Knowledge is the primary step in Self-realisation and She provides that knowledge.

Shiva Sutra I.2 says “ jnanam bandhah”. This means limited knowledge is bondage. Therefore, it implies that un-vitiated knowledge gives liberation.

Jnana-vigraha (644)

Her body itself is knowledge. The previous nama said that She gives knowledge and the source of such knowledge is Her entire body.

Ramana maharishi (sage Ramana) did not initiate any one through mantras. He used to initiate his disciples by a simple glance. That glance used to transform a person. What is the result of such transformation? Recent scientific study explains thus. “Conscious experience is much more than physics plus biology. What sets human consciousness apart from other biologically evolved phenomena is that it makes the reality appear within itself.”

THE PYRE OF VIRTUES - a scene from Ramayana.

Valmiki Ramayana is an epic of poetic excellence, scripted by sage Valmiki. Rama slew Ravana, an embodiment of ego. Rama enters Lanka with his troops accompanied by Vibishna, brother of Ravana. Rama and Sita are going to meet for the first time after Ravana abducted Sita. Hanuman told Rama that Sita is grief stricken and longing to see Rama. Rama tells Vibishna “Bring here Sita, a princess of Videha territory, after she had bathed her head, has been anointed with heavenly cosmetics and adorned with celestial jewels. Let there be no delay.” Sita came in a palanquin and her arrival was announced to Rama. Rama said “Let Sita duly seek my presence soon”. The warriors of Sugriva’s army was so elated on seeing Sita and broke into joy. There was a huge uproar from them. Sita’s beauty was so stunning. Vibishna started dispersing the monkey warriors. Seeing them dispersed, Rama was upset and addressed Vibishna thus: “Why you are dispersing them away. They are my own people. Neither apartments no costumes nor a protective wall nor royal honours constitute a veil for a woman. Her character alone is her shield. The appearance of a woman in public is not condemned in times of adversity, in straits, in conflicts, during selection of a husband, at a sacrificial performance or at the nuptial ceremony. Sita is in distress and beset with difficulty. Hence, there is no objection to her appearing in public, particularly in my presence. Therefore, leaving the palanquin, let Sita seek my presence on foot alone. Let these monkeys have a look at the princess of Videha kingdom.”

Now, Vibishna escorts Sita on foot and Sita stood before Rama, her eyes looking at the ground. Since Sita lived in the custody of Ravana, Rama disagreed to take her straightaway. Rama addresses Sita thus. “The battle was won to vindicate my good conduct and wipe off the defamation. Suspicion has arisen with regard to your character, you are extremely disagreeable to me. Go wherever you like. No more purpose of mine remains to be served by you. While boasting my lineage, how can I accept you again who were squeezed into the arms of Ravana. There is no more attachment for you in my heart.”

Deeply upset by Rama’s words, Sita requests Lakshmana, brother of Rama to light a pyre. Sita speaks to Lakshmana “I will enter the fire, which is the only course appropriate for me, renounced as I am in a public gathering by my husband, who is no longer pleased with my virtues.” Against the wishes of Rama, Lakshmana made the fire as requested by Sita. After paying obeisance to Rama, Sita enters the blazing fire by saying thus: “As my heart never turns away from Sri Rama, so may the god of fire, the witness of the world protect me from all sides. Since Sri Rama takes me to be corrupt, though of unimpeachable conduct, let the god of fire, the witness of the world, under such circumstances, protect me from all sides. In as much as I have never been unfaithful in action, thought and speech to Sri Rama, the knower of the secrets of all virtues, let the god of fire in that case afford protection to me.” This was witnessed by the whole universe. Rama’s eyes were filled with tears. All the gods and goddesses arrived at the scene. The god of fire Agni came out of fire with Sita and told Rama “Here is your spouse Sita. No sins exist in her. The blessed lady whose conduct has been excellent has never been unfaithful to you either by word or mind or even by glance.” Rama then reunited with Sita with tears flowing down from their eyes.

VIJNANA BHAIRAVA - PART 3.

Part 3. Verses 10-17.

Bhairava tells Bhairavi that his descriptive form is only for the ignorant who meditates on forms. They have confused mind that functions in opposite direction. They are associated only with rituals. Bhairava says that those who indulge in meditation are ignorant. We are taught by Upanishads that self effulgent Brahman has no form. If He has form, then He loses his omnipresence and omnipotent nature. An object can exist only at certain place. A single object cannot prevail all over the universe at the same time. It cannot control the functions of the universe by being present in a particular place. The rituals have been prescribed for immature people. They are immature because, they still get engrossed in the effects of duality. They do not consider that the Self and the self are the same. . Bhairava says that in reality He is neither navatma nor the alphabets, nor Brahma, Vishnu, Rudra or their shakthis. He is not concerned with the chakras nor His energy is in the form of Shakthi (na cha Shakthi-svarupakah). Bhairava says that He is well beyond all such descriptive terms that are meant only for the ignorant and for the beginners of spirituality. Rituals are like toys to kids, whose attention are drawn towards the toys. Without toys they do not know what is a toy. Through toys, various shapes and forms are taught to the young. A toy of a lion makes a kid to understand how a lion looks like. The same principle applies to the beginners of spirituality. Rituals are prescribed only for them. A form is given to the Brahman through rituals to make the ignorant understand the concept of divinity. A boy does not remain the same by remaining in the same class. In the same way an ignorant is expected to move forward, leaving behind the rituals that were pursued till now.

Bhairava now proceeds to disclose His true nature. (Quoted statements are not literal translation) ‘I am beyond time, space and shape. There is no specific place or designation for me. My real nature cannot be explained as it is beyond explanation. My form cannot be delineated nor my place defined.’ The statement of Bhairava implies that He is beyond and outside the ordinary range of human experience or understanding. He transcends anything and everything that the universe is aware of. Ordinary range of human experience because, the higher range of human experience is bliss attained through knowledge. Self-realisation happens only beyond the higher range of human experience. It happens only when the mind is quietened. When the mind is quietened, intelligence gets purified and refined. At that time he understands that there is no Shiva, no Kailasha, no Shakthi, nothing simply nothing. The mind devoid of ego, remains unaided by senses is unaware of various influence, multitude of energies and interactions. The mind becomes unaided by senses only if it is devoid of ego, the “I” ness. Bhairava says that the stage of nothingness or void is filled with bliss, where the duality is completely obliterated. This stage of nothingness is filled with Bhairavi who is nothing but Bhairava Himself. This state cannot be explained but can be experienced through bliss. The worshipper merges into the worshipped. The duality obliterates into “That” and there exists only “That”. The practitioner continues to exist but he exists as “That”. In this stage who is to be worshipped as there is no differentiation as subject and object. If there are two persons present, one can pay reverence to the other, but there is no second here. This stage is known as the stage of impeccable fullness. Bhairava says “Bhairavi Bhairavatmanaha”, there is no difference between the two. Shiva and Shakthi are not two different entities. They are one. They are not even Shiva-Shakthi iykam (union). They are known as Shiva. That is why Lalitha Sahasranamam nama 998 addresses Her as “Sri-Shiva”.

This highest state is called “Bhairavi” in tantra sastras. The verse (17) says “para pararupena paradevi”. Para, the highest, para-rupa, the highest form and para-devi, She is That Devi or She is That. She is Bhairava in preternatural form. The reason of citing Bhairavi as the Supreme is due to the fact that real Bhairava incomprehensible. Therefore, Bhairavi is the highest form that one can think of. Since Bhairava is not attainable, Bhairavi is called as Bhairava as well. Tantras advocate worshipping Bhairavi because tantra is a science and they do not take cognisance of inexplicable. Bhairava is inexplicable. Self-realization happens at the level of Bhairavi and nobody knows what happens beyond Bhairavi. The human incapableness unable to transcend Bhairavi calls Bhairavi as Bhairava.