LALITHA SAHASRANAMAM 66,67

Sampatkari-samaroodha-sindhura-vraja-sevita (66) Worshipped by the herds of elephants headed by Sampatkari. Sampatkari devi has already been discussed in nama 9. There is also a mention about ‘Sampatkari Vidya’ which is considered as very powerful. There is a three syllable bija-akshara hidden in this nama that is used in sampatkari vidya. Though this bija-akshara is considered very secretive in nature, we have already discussed about this in nama 9. The bija ‘krom’ is formed out of three alphabets –ka+ra+ma with a bindu. The alphabet ka stands for joy and fame. The alphabet ra is considered as powerful as it is the bija of agni, the fire. Any mantra with ra bestows supernatural powers. The alphabet ma stands for comforts in the present and future births. The repeated chanting of krom will give all-round prosperity and happiness. We will deal with formation of certain mantras and the methods of recitation separately. No mantra will fructify without atma bija, which should be initiated by one’s Guru. The knowledge, the knower and the known together are called a triad. The knowledge of realising that all the three are the same is called sukha-sampatkari. Shiva sutra 19 says ‘shakthisandhane-sarirotpattih’. This means ‘single pointed union (union with intensity and constant awareness) with shakthi’. If Lalithai is meditated upon with the bija ‘krom’ the meditator will be endowed with everything that is desired. This could also be interpreted as proceeding to the higher level spiritual realization. Ashvarudha-dhisthitashva-kotokotibhi-ravrta (67) Lalithai is surrounded my many horses headed by Ashvaruda devi, about whom we have discussed in nama 8. Ashvaruda devi is the chief of the horses used in the war. The face of this devi also looks like a horse. Ashvaruda’s mantra consists of 13 bijas and considered to be very powerful. Out of the thirteen bija-aksharas four are recited in the beginning and in the inverted order at the end. This is called mantra samputam. Samputam means caged. Such types of mantras fructify quickly. Senses are compared to horses as they run faster and without control, if let loose. Mind is the jockey of the horse as mind alone can control the senses. Shiva sutra 1.12 says ‘visvamayo yogabhumikah’. The meaning is slightly complicated but we certainly need to understand this. The literal meaning is ‘the stations and stages of yoga constitute, fascinating wonder’. Stations mean chakras. In these stations consciousness arrives and moves to the next station or higher chakras. The consciousness above sahasrara or the consciousness outside the physical body of the yogi is called turiya stage. In this stage yogi’s senses are totally under the control of his inner self which is also called supreme consciousness. In this stage the yogi realises the bliss. In other words realising our own inner self is the ultimate joy that leads to bliss. Station could also mean a well activated ajna chakra, where one could control his senses. Stages mean the level of consciousness. The highest stage of consciousness is called turiya stage. For more details please go through the posting ‘our brain and mind’. The will power with which a yogi establishes his commune with Shiva is called Uma or kumari. A yogi treats everything as the same. He does not distinguish between external and internal, I and his, good and bad, etc. This explanation is not out of place here as this nama talks about controlling our senses that wander like horses. We have discussed the rewards for controlling the senses. On several occasions we have learnt that shakthi is responsible for taking us to Shiva, the supreme Brahman. Shakthi is maya. Unless maya is dispensed with, the supreme self cannot be realised. The will power for establishing commune with Shiva is provided only by Shakthi who is called Uma in Shiva sutra. Therefore, Lalithai manifested in different forms and names is the cause for sense-impressions and She alone can remove those impressions, to proceed to higher planes of consciousness and to establish commune with Shiva. Once Shiva is realized, bliss is enjoyed. Katha Upanishad says senses are horses and the body is the chariot. Objects are the road and self is the enjoyer (owner of the chariot and horses). Knowledge is incapable of discriminating between good and bad and when connected with uncontrollable mind, then it is like a charioteer or the driver who has to deal with the uncontrollable horses (mind out of control causing all types of miseries). We have already dealt with this in the series on Katha Upanishad. Such explanations are found in Devi Mahatmiyam (Durga saptasati) and Bhagavad Gita as well.