LALITHA SAHASRANAMAM 398-402

Avyaktha (398) This could be considered as further extension of the previous nama. Avyakta is the state of prakriti in its un-manifested form, with the three gunas in equal proportions. Avyakta is the first stage of the Brahman that cannot be explained, as this is the purest form of the Brahman, without parentage. This stage is also known as turiya or the fourth state of consciousness, the other three being sleep, dream and deep sleep. It is the non-dualistic state, where the Brahman without a second is realized. This stage is explained by Brahma Sutra III.ii.23 which says “Tat avyaktam hi aha”. This means “That Brahman is un-manifest”. This is further explained as ‘It is not comprehended through the eye, or through speech, or through other senses. Nor it is attained through austerity or karma. It is imperceptible, for It is never perceived’. When the nirguna Brahman (the Brahman without attributes) desires to create, the maya undergoes modifications and this modified stage of maya is called ‘avyakta’. Further details are available under Supreme Creation Part I and II in this blog. Vyaktavyakta-svarupini (399) It is vyakta (manifested) + avyakta (un-manifested) svarupini. She is both manifested and un-manifested form. Since this form is the first of manifested form, it is called ‘mahat’ which means great. It is the fundamental tool of the phenomenal universe. This mahat is endowed with supreme knowledge. The undifferentiated prakriti is mahat. From this mahat, further evolution takes place. Vyakta means perishable and avyakta means imperishable. The soul-Brahman relationship is cited here. In general, this stage provides happiness and the final salvation. This nama means the first signs of creation and such a creation and final liberation both caused by Lalithambigai. Vyapini (400) She is all pervading. Because She is mula-prakriti and avykata, She is all pervading. She is also called ‘eka’ elsewhere, because She is the one who is all pervading, the nature of the Brahman Vividhakara (401) She has many forms. All these forms arise out of mula-prakriti. She takes different forms while performing different functions. As the creator, She is the Supreme mother or Brahma rupa. As the sustainer, She is Vishnu rupini. As the destroyer, She is Rudra rupa. As a witness to the total dissolution, She is maha pralaya sakshini. Vidya-avidya-svarupini (402) She is the form of knowledge and ignorance. Vidya is not just knowledge. It is the supreme knowledge leading to self-realization. Avidya is the opposite of vidya. Isha Upanishad XI.11 explains vidya and avidya thus; ‘He who worships gods and goddesses (vidya) and also performs sacrifices (avidya) attains immortality by sacrifices (avidya) and attains bliss by worshipping gods and goddesses (vidya).’ Vidya is pure knowledge leading to the Brahman or the supreme Self. Avidya means ignorance of the Brahman. In the stage of avidya, one continues to be associated with performing rituals like fire rituals, external worship etc. But when these two are combined, that is performing rituals etc, without any selfish motive and without any attachments to the end result of an action, along with internal search and exploration through meditation, one is said to benefit from the both leading to bliss. But only when avidya dissolves into vidya, the final liberation is attained. She is in the form of both knowledge and ignorance. She is the giver of knowledge (path to spirituality) as well as ignorance (maya).