LALITHA SAHASRANAMAM 403-410

Maha-kamesha-nayana-kumudahlada-kaumudi (403) Maha Kamesha is Shiva, nayana – eyes, kaumada – the moon of second half November and first half of December (the month of karttika), kumuda – lotus flower. On seeing Lalithambigai, Shiva’s eyes become wide open like lotus flower blossoming when the moon shines. Shiva’s happiness is reflected through his eyes on seeing Her. The moon in the month of Karttika is said to be bright. There is another interpretation. Kumuda is made up of ku + mud. ‘Ku’ means inferior and ‘mud’ means pleasure. Therefore, ‘ kumuda’ means worldly pleasures. Worldly pleasures are always considered as inferior because it ultimately leads to miseries and pains. Lalithambigai, being the Supreme Mother, takes pity on those who indulge in worldly pleasures and take them to Shiva for final liberation. If the motherly care of Her is properly understood, all of us can get rid of our difficulties. The only thing that is required from our side is to realize Her. Bhakta-harda-tamo-bheda-bhanumad-bhanu-santati (404) She dispels the darkness of ignorance of Her devotees. This is compared to the sun dispelling the darkness when it rises. She being the supreme mother does this out of compassion. The very thought of Her dispels ignorance. Krishna describes this compassion in Bhagavad Gita (X.11) “From sheer compassion I, the divine Indweller set alight in them the radiant lamp of wisdom which banishes the darkness that is born of ignorance”. Shivaduti (405) She requested Shiva to be Her messenger to two demons. Since Shiva Himself acted as Her messenger She is known as Shivaduti. Shiva duti is one of the 15 thithi nitya devis in Sri Chakra. Shivaradhya (406) She is worshipped by Shiva Himself. Shiva by meditating on Her, obtained his ‘ardanareeswarar’ (half Shiva and half Shakthi) form. As a result of meditating on Her, Shiva became the lord of all siddhis. These siddhis or superhuman powers originate from Her, through Her subtlest kundalini form. This nama conveys this subtle message. Soundarya Lahari verse 1 says “Shiva united with Shakthi is able to manifest. Otherwise, Shiva does not even know how to pulsate”. Shivamurthi (407) Her form itself is Shiva. In fact, there is no difference between Shiva and shakthi. Shiva means auspiciousness. Because She is the embodiment of auspiciousness, She is called Shivamurthi. Rik veda says (X.92.9) ‘With reverence, we present your hymn today to the mighty Rudra, the ruler of heroes, the rapid and ardent deities with whom the gracious (Sivah) and opulent (Rudra) who derives his renown himself, protects us from the sky’. Shiva is full of grace and happiness and considered as the Supreme protector. When She is said to be in the form Shiva himself, it is considered as a great honour for Her. This could also mean nirguna Brahman or Brahman without any attributes. This Sahasranamam ends by saying Shiva (998), Shiva-Shakthi ikya rupini (999) and Lalithambiga (1000). Shiva also means the liberation and murthi means form. The final liberation is attained only by self-realisation which is possible only through knowledge or vidya. That is why Her worship is known as Sri Vidya or the supreme knowledge. Shivankari (408) She dispenses happiness. Shiva means auspiciousness and ‘kari’ means giver. She does this to Her devotees by dispelling their ignorance called avidya. When avidya is dispelled, knowledge is attained paving the way for self-realization. She is ‘sarva mangala mangalyae’ (the provider of happiness) says Durga Saptasati. Shivapriya (409) She is the beloved of Shiva. Shiva is loved by her. Shiva is dear to Her. Shivapara (410) Having compared Her to Shiva, now vak devis proceed to say that She transcends Shiva Himself. Para can be explained as follows: Pertaining to the ultimate or supreme as opposed to the immanent here and now aspect of reality which is ‘apara’. Brahman can be conceived from two angles. One is Para Brahman, the supreme of the two and other is apara-Brahman, the lower of the two. The former is attribute less and hence is inconceivable. Since She transcends the stage of Shiva, She is considered as the Supreme Brahman. That is why She is known as Para. Knowing Her is ‘Para Vidya’ or the supreme knowledge. The appropriate interpretation of this nama is that She reveals the Supreme or Para Shiva or Paramashiva to Her devotees. Paramashiva can be explained as ‘the Absolute, understood as the casual substance for everything apparent’. This explanation is also in agreement with Her prakasha-vimarsha-maha-maya-swarupini form. Namas 405 to 410 explain Her attributes with particular reference to Shiva.