THE ENLIGHTENMENT

The enlightenment is caused by modification that involves our spine and the brain. The modification cannot be done over night. It should be a continuous process beginning with rituals. Rituals could be anything like visiting places of worship, fire rituals, prayers, etc. For enlightenment, knowledge is paramount. The stage of samadhi can be reached not just by knowledge alone, though knowledge is the key ingredient. Internal exploration is equally important to reach the stage of samadhi or trance. Internal exploration coupled with knowledge and prana (combination of consciousness and breath) leads to metaphysical experience, which we call as siddhis. When this combination is formed in right proportion, kundalini begins its ascent from the base chakra, towards the brain. There is a distinct difference in the arousal of kundalini by way of yoga and by way of devotion. The main difference between the two is in the paranormal state of mind. The kundalini that was aroused by means of devotion leads to bliss and this bliss is to be experienced to explain. We are not discussing about the awakening of kundalini through yoga here. Experience of bliss differs from one person to another and the cause of difference is due to the intensity of devotion. The final liberation is achieved only through devotion and not merely by practicing yoga postures. The pure devotion alone causes modification in the level of intellect. Only in the case of devotion, we can talk about the triad – the knowledge, knower and the known. When knower and known merges, the enlightenment is achieved. It is the union of cosmos with the self. Whenever we talk about realization, enlightenment or any other spirituality related issues, we have to understand that mind is a major player. From the initial stages of ritual worship to the advanced stages of metaphysical experience, mind plays an important role. The all powerful mind uses its creative power by transforming itself into universal consciousness, which is called infinite. This is a stage beyond time and space. One of the products of the mind, intelligence is a process of inference gained through worldly experience. Someone who believes (the cause of belief is his intelligence) in the existence of realities beyond human comprehension believes in the union of self with the cosmos. His belief is not attained in a single day, but over a period of time by consistent inputs to his mind. Due to this process his perception about mystic quality undergoes a change which leads from duality to unity. This is the stage when he enters the fourth stage called turiya, the other three being awake, dream and deep sleep. The knowledge is further refined in this fourth stage where the past impressions of the mind are totally destroyed and eradicated, resulting in the creation of a fresh and new self. He realizes that he was created from Him and to be dissolved in Him. Material universe does not bother him anymore. Mystical ecstasies do not disturb him. He is now in the stage of samadhi and ready for final liberation.

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.

LALITHA SAHASRANAMAM 64,65

Devarshi-gana-sanghata-stuyamanatma-vaibhava (64) From this nama to nama 84, Her slaying of demon Bhanadasua is described. Deva+rishi+gana. Deva means gods and goddesses, rishi means sages and gana means demi gods. Agni purana says that there are seven types of ganas. For example ‘Rudra ganas’ means the assistants or helpers to Shiva. There is a separate stanza (11) in Sri Rudram offering prayers to Rudra ganas. Rishis mean great sages like Vasihtar, Naradar, etc. Naradar is also called Devarishi. She is worshipped by gods, goddesses, sages, demigods and goddesses. Stuyamanatma means worshipping. Vaibhava means all pervading. Only Brahman or Pramatman is all pervading. Devas and rishis will not worship anybody below the grade of the Supreme Brahman. So this indirectly implies her status of nirguna Brahman. It is also said that sage Narada (deva rishi) approached Lalithai to slay demon Bhandasura who was causing immense trouble to devas and rishis. The deeper meaning of this nama - demons here mean the ego arising out of ignorance. Lalithai is approached by them to absolve them of their ego, as She alone is capable of absolving them. Sins are committed because of ego. Bhandasura-vadhodyukta-shakthi-sena-samanvita (65) She is ready with her army to wage a war against Bhandasura. Her army consists of various goddesses mentioned in Sri Chakra. There is a story associated with this nama. Manmata, the god of love was burnt by Shiva to ashes. Ganesha, playfully collected the ashes of manmata and created a man. Brahma, the lord of creation on seeing Ganesha’s act said ‘bhanda, bhanda’ meaning well done. That was why the demon was named as Bhandasura. Since Manmata was burnt by the fierce fire of the third eye of Shiva, Bhandasura was said to be all powerful. He was an embodiment of all evils. Bhanda also means bondage. Shiva Sutra 2 says ‘Jnanam bhandaha’. The explanation given to bhandha is limited knowledge. This means ignorance is the cause for bondage. Bondage means attachments, desires etc. Since lack of knowledge is the cause for duality, it is called bondage. If you have knowledge, you will say ‘I am That (Brahman)’. Innate nature or unconditioned state of mind is called anava mala. This state of mind is called innate because, the mind does not realise the Brahman as a result gets bonded. Liberation is needed to get out of this bondage. This liberation is possible only with knowledge. There is another interpretation for such a situation in Shiva Sutra 6 which says that by intense awareness, the various shakthis (various acts of Shakthi) are united causing the disappearance of the universe (maya or illusion and duality), leaving the supreme consciousness (the Brahman) to be realized. This process is nothing but self-realization. The secretive meaning of this nama is – Lalithai is ready to give us liberation from the cycles of birth and death, provided we have inclination to know about her. Bhandasura is an embodiment of ignorance and resultant evil acts. She is ready to wage a war against ignorance and its associated acts. Shakthi sena means her different acts, not just creation, sustenance and dissolution. Her different acts are symbolically represented by various goddesses represented in Sri Chakra. We will discuss more about these goddesses later in this series.

OUR BRAIN AND MIND

Our brain and mind play an important role in our consciousness. Higher level of consciousness can be achieved by making a beginning with internal introspection, which is possible only through meditation. The level of consciousness can be modified by regulating prana which is called the life energy. The prana if regulated properly at the various chakras lead to mystical powers. The level of spirituality varies at each of the chakras. Obviously spirituality is at its lowest ebb at muladhara or base chakra. The prana and consciousness makes the kundalini ascend to higher chakras, where higher level spirituality is realised. The spiritual level of a person is directly connected to his attitude and behavior. Let us call prana and consciousness together as spiritual energy. If this spiritual energy ascends to higher chakras, apart from higher level of spirituality, higher level of positive attitude and positive behavioral pattern is also achieved. Spiritual energy is the pilot engine for kundalini energy. Unless the spiritual energy cleanses a chakra, kundalini energy will not reach that chakra. This has already been discussed in our series on kundalini. The former is only the energy and latter is the Spirit itself. Cleansing and activating the chakras with spiritual energy is possible for all of us. Higher level of awareness and slow and deep breathing are the only requirements for activating the spiritual energy. Surely one can afford to spend a few minutes daily on this, in order to develop positive attitude in life. When the spiritual energy reaches higher chakras you develop all positive qualities. Such positive qualities not only develop your skills but also improve your body language and confidence level. Therefore spirituality does not deal with the Spirit alone, but also deals with behavioral science. Praying to God is nothing but the union of body, mind and consciousness. If any of the three does not unite with the other two, prayers are not answered. If they are well connected, the prayers are always answered, without exception. It is my personal opinion that prana does not mean the air we breathe in. Prana is the combination of breathing and consciousness. When you are able to concentrate on a particular chakra, your inhalation and exhalation is automatically visualised in that chakra. You may not be aware of this phenomenon when your level of consciousness is very high. Undoubtedly kundalini meditation is the best way to realise the God. But we have to remember that it is not the only way. First develop your positive qualities, which will form a strong foundation to higher level of spirituality. Do not attach too much importance to kundalini meditation. Kundalini will be aroused automatically if you could spend five minutes of practice daily on the lines discussed above.

LALITHA SAHASRANAMAM

Mahapadhmatavi-samsta (59) She dwells in a great forest full of lotus flowers. Lotus flowers grow only in water. Nature’s bounty has been mentioned here. Big mountains with high peaks were referred earlier. Now indirectly the water bodies are mentioned. Mahapadhmam also refers to a type of elephants. This nama talks about the crown chakra or sahasrara, situated above the six chakras of our body. A minute aperture in the centre sahasrara is called brahmarandhra or padmatavi. The divine energy enters our body through this aperture only. Our contact with higher planes is established through this aperture. This aperture is connected to all the six chakras. Lalithai conjoins with her consort Shiva in sahasrara. This nama talks about Her domicile in the middle of a thousand petal lotus or sahasrara. Kadambavana-vasini (60) She lives in the middle of kadamba trees whose flowers have divine fragrance. Her cintamani graham is surrounded by a forest of kadamba trees. Nature’s greenery is mentioned here. By such narrations, Vak devis describe her pritivi tatwa as earth is nothing but nature. She is also called Mother Earth. We have already discussed about 25 walls around her cintamani graham, each wall representing a tatwa. This kadamba vanam (kadamba forest) is situated between the walls of gold (8th wall) and silver (7th wall). It is interesting to note that all the angles of Sri Chakra intersect each other in the place between 7th and 8th walls. There are twelve vedic months corresponding to English calendar. These twelve months are grouped under six rutus, each rutu consisting of two months. Each rutu is ruled by a god. These six gods along with their wives live in their palaces situated between 3rd and 8th walls or forts of Sripuram. In between the walls of gold and silver Mantrini Devi who is also called Shyamala Devi has a palace where she resides. She is the authority of 98 bijas of Brahma Vidya. Refer nama 10. Vak devis narrate how Lalithai controls even minute things. From the literal angle certain namas may appear insignificant. But each and every nama of this Sahasranamam has inner and secretive meaning and also a bijakahsara. By and large such secretive meanings are not disclosed to everybody. People knowing the secretive nature of this sahasranamam is extremely rare to find. Sudha-sagara-madhyasta (61) She resides in the middle of the ocean of nectar. Sudha means nectar, sagara means ocean and maddhyasta means centre. Sduha sagaram is a place in sahasrara. Just before sahasrara, there is a place called soma chakra. When kundalini reaches this soma chakra, due to the extreme heat, a liquid flows down through our throat. This liquid is called sudha as its viscosity and taste resembles nectar. This liquid is also called amirtavarshini. Amirtam also means nectar. She being present in the middle of this soma chakra in the midst of ocean of nectar causes this nectar to flow into all the 72,000 nerves of our body. It is said that this nectar, if flows into our body does not cause death to the physical body. However this is possible only during advanced stage of kundalini meditation. This is said to be the reason for long life of great sages. Sudha sindu also means the bindu in the centre of Sri Chakra. This is mentioned in SL 8. This nama attains great importance because it talks about amirtavarshini and the bindu. Kamakshi (62) She has lovely eyes. Her eyes are full of grace, compassion and mercy for the universe. That is why her eyes are so beautiful. She fulfills all the desires of her devotees by her looks alone. Normally, our thoughts are reflected through our eyes. Kama is the combination of two bijas ka+ma. Ka means Saraswathi and ma means Lakshmi. These two goddesses are said to be the eyes of Lalithai. Kama also means Shiva. This can mean that she is the eyes of Shiva. Kamadayini (63) Fulfills whatever desired. There are several interpretations for this nama. Kama means Kameshwarar, a form of Shiva. Dayini means giver. We have already seen in the initial postings Shakthi alone leads to Shiva and there is no direct approach to Shiva. You can use the google search engine at the end of this page to read those postings. She takes her devotees to Shiva, the supreme prakasha form, the nirguna Brahman (Brahman without qualities and form). She is like a veil around Shiva and unless this veil is removed, Shiva cannot be realized. This veil can be removed only at her will. Brahma, the creator gave her two names Kamakshi and Kameshwari. This is because of her all knowing nature. Brahma was so impressed with all her of activities, which she does by mere aspect, these two names were given to her. This interpretation indicates her vimarsha form. Dayini also means inheritance. She inherits Shiva meaning that Shiva belongs to her (possible obsession!). The 59th nama secretly refers to Varahi devi, 60th nama refers to Shyamala devi, 61st nama to Kamakshi devi and 62nd nama refers to Mahatiripura sundari (another form of Shakthi). These references are highly subtle in nature. With this, her physical description ends. Namas 64 to 84 narrates the slaying of demon Bandasura. Here begins the narration of her Supreme form and these narrations are highly secretive in nature.

DEVELOP YOUR CLAIRVOYANT EYE

As we have discussed kundalini at length, we should also know about our energy field. You need not be clairvoyant to study your energy filed or of others. It is a simple procedure of observation and concentration. Our physical body is surrounded by two types of energies. The one that is immediately around our physical body is called inner energy field and appears smoky in colour. Normally this extends one or two inches from our physical body. The other one is around this inner energy field and is luminous in nature and could extend several inches beyond the inner energy field. This can be called outer energy filed. Every living being will have these two energy fields around them. Observe the following steps in studying your energy filed first. Stand before a mirror and your head portion should be clearly visible to you. Have some dark background behind your head. Ensure that your head gets some light. Now move your eyes in such a way that you are able to concentrate and observe the area just above the top of your head (crown chakra). After a minute or two, you will be able to see the smoky inner energy and luminous outer energy around your head. By constant practice, you can develop your clairvoyant eyes perfectly. Once you are through with the study of your own aura (the energy filed), you can study the aura of others as well. In due course, by merely looking at a person you will be in a position to assess his energy level. The level of energy filed is an indicator of a person’s qualities.

LALITHA SAHASRANAMAM 55-58

Sumeru-madhya-srungasta (55) From this nama till 63, the narration of Her residence is discussed. Sumeru means in the midst of mountains called ‘meru’. She lives in the centre of Meru Mountains. Vak devis in the nama 52 said that Lalithai is seated on the left thigh of Shiva, union of static and kinetic energies. Now they are discussing about her palace. Meru mountain range has three peaks and if a line is drawn connecting them, a triangle is formed. In the midst of this triangle there is a taller peak than the rest three where in Lalithai resides. Sage Durvasa in his master piece “Lalithastavaratna” says “I salute the three peaks (the shorter ones) which are abodes of Brahma, Vishnu and Shiva. In the midst of these peaks, there is another peak much higher than the other three. The golden rays are beautifying this peak and I worship it.” Possibly this could be the description of Sri chakra. In the middle of Sri chakra there is a triangle and in the centre of this triangle there is dot called bindu in which Lalithai lives with her husband Maha Kameshwara. Nama 52 is contemplated in this bindu. Srimannagara-nayika (56) She owns this auspicious and wealthy city called Srinagaram. There are two narrations about this Srinagaram. One is found in Durvasa’s Lalithastavaratna and another in Rudra Yamala (as told to Parvati by Shiva). The former says that Srinagaram was constructed by celestial architect Vishwakarma. Rudra Yamala says that Srinagara is in the midst of ocean of milk as an island called ratnadvipa (island formed out of precious gems). In the midst of Srinagaram there is another city called Srividya that is surrounded by 25 walls, each wall representing a tatwa. We have already discussed about these tatwas in our earlier postings. So, She is the queen of such a place, from where She performs all her three acts of creation etc. Cintamani-gruhantasta (57) She lives in a palace constructed out of cintamani, one of the most valuable gems. This gem is supposed to give whatever is desired. This palace is on the northern side of Srinagaram, the city. All the gods and goddesses go to this place to worship Her. This is supposed to be the place of origin of all the mantras. Worshipping this place removes all the mind related issues. Pancha-brahmasana-stita (58) She is seated on a throne made up of five brahmans. The five brahmans are Brahma, Vishnu, Rudra, Ishanan and Sadashivan (Some used to say Brahma, Vishnu, Shiva, Mahadeva and Sadashiva). Shiva, Mahadeva, Sadashiva, Kameshwara are the different forms of Shiva. Each form represents different acts. SL 92 says that “Brahma, Vishnu, Rudra, Ishwara form the support of your throne and Sadashiva is the seat of your throne”. This nama highlights Her highest authority of the universe. But, Surely Vak devis could not have meant to name Brahma, Vishnu etc as support of her throne and Sadashiva as her seat. There is another interpretation for this Panchabrhmam. This could possibly mean the basic elements. We have five chakras in our body (muladhara to vishudi) and each of these chakras represent one element. Muladhara – earth element, Swadishtan – water element, manipuraka – fire element (some are of the opinion that swadishtan is fire element and manipuraka is water), anahat – air element and vishudi – akash or ether element. Lalithai is sitting on these five elements, each element forming four legs of her throne and one forming the seat. This seems to appropriate as She is the creator and creation is made out of the five basic elements only. After crossing these chakras, we have to proceed to ajna chakra where our mind is controlled and proceed to the crown chakra where the union of Shiva and shakthi takes place. This explanation suits the interpretations of certain other namas in this Sahasranamam. Namas 249 and 947 also speak about this concept.

A QUICK COMMUNE WITH GOD

In the present day circumstances, all of us have to be active to make a living. Naturally we are too busy to concentrate seriously on anything else except making money and to relax. After a day’s hard work, we do not have time to think about spirituality. In the mornings, all of us are involved in our daily chores. Therefore it is natural that we do not have time to think about our creator. Some of us could be offering prayers to God without any concentration. Such prayers are done as a mundane ritual without any purpose. If we do not make money, we will be failing in our duty in maintaining our family. Making money in a right way is not a sin. As a matter of fact it will add to our good karmas. So what is the way out to commune with God amidst our busy lives? Please follow the following simple procedure to establish commune with God. Please do not say that you cannot spare at least five minutes daily to thank your creator. Please relax and sit erect with your head slightly tilted backwards. Sit on anything of your choice. Do not waste time in sitting postures or breathing. The only thing that is important is your erect spine and relaxation. Close your eyes and look within between your eye brows. Visualise your favourite God or Goddess in your pineal gland. Over a period of time you will be able to visualize the deity very clearly. Once you achieve this, start your commune with Him or Her. But necessarily you have to practice five minutes daily. Choose your own time, before food or after food, before bath or after bath, anytime. There is no rule for your timing. Your convenience is paramount. You will notice remarkable improvement in your personality and prosperity. If time permits practice this at least for a couple of minutes before retiring to bed and thank Him.

LALITHA SAHASRANAMAM 53,54

Shiva (53) There is no difference between Shiva and Shakthi; hence she is called as Shiva. Shiva also means auspiciousness. She is the embodiment of auspiciousness. She is the iccha form of Shiva. There are three types of shkathis – iccha (desire), jnana (knowledge) and kriya (action). Since Shiva is the Brahman and as such He does not have any desires. But his iccha form is reflected in the form Lalithai. Here desire means desire to self-realization. “Yata Shiva –tata Devi; Yata Devi- tata Shiva” is the saying. Wherever Shiva is there will be Shakthi and wherever Shakthi is there will be Shiva. That is why it is said there is no difference between Shiva and Shakthi. Elsewhere it is said that Parvathi and Parameshwara cannot separate from each other. This is compared to the in-separation of a word and its meaning. They are considered as father and mother of the universe. Scriptures say that there is no difference between Uma (Shakthi) and Shankara (Shiva). Shankari is the wife of Shiva and is known as Shiva Shankari. She is the maya shakthi that is connected to one’s consciousness. How does she look like? She is knowledgeable, self-illuminating (remember our discussions on self-illuminating Brahman), without qualities, the cause of destruction of samsara (desires and related issues) and the bliss. She is Shiva the supreme Devi, the ocean of mercy and compassion. Men who have intellect get everything out of her. There are two important points mentioned here. One is Lalithai is no way different from Shiva. Both Shiva and shakthi are in a single form only. Only out of ignorance, we worship them as two separate individuals. Secondly, assuming that we continue to worship her individual form that has been described in the above verses, still we get all auspicious things. We will discuss more on this in the subsequent namas also. Svadhina-vallabha (54) Her husband (Shiva) belongs to her alone. This confirms our discussion in the previous nama. We have been discussing that Shiva alone created Her to take care of His three acts. For this exclusive purpose, Shiva created Shakthi, the kinetic energy as opposed to the static energy of Shiva. As she is the only creation of Shiva, it is said that Shiva belongs to Her alone. Shiva is the cause of this universe and Shakthi is His power. Without this combination, the universe cannot exist. This is confirmed in SL 1 – Without being united with Shakthi, Shiva cannot even make a single move. Possibly this can also be interpreted as follows: Brahman is omnipresent. Soul is the jiva where karma of living beings is embedded. Neither Brahman nor soul in their individual capacity can create a life. You need Brahman to make the soul function with a gross form and the soul definitely needs the Brahman to get birth. That is why Shankara said in SL 1 that Shiva cannot act alone. In the same way Shakthi also cannot act alone. Since the verses are about Shakthi, generally negative points (not qualities) in such cases are left out. It is poetic way expression. With this verse, the physical description of Lalithai ends. From 53 to 64 it is going to be the description of Srinagara, the place where Lalithai lives. You could have observed in the verses 13-54, the description of Lalithai and some of them are delicate to discuss. Not only in this Sahasranamam, but also in Soundarya Lahari such descriptions are found. Generally a question arises, whether such descriptions are right, beyond a certain level. There could be two possibilities for making such narrations. One is the possibility of the poetic visualization which is generally allowed in poems. We can apply this to SL, composed by Adhi Shanakara. How a great sage like Shankara can make such descriptions? Sankara is no ordinary person about whom we can discuss. He is said to the incarnation of Lord Shiva himself. If this is true his descriptions can be accepted, subject to the question why he should express such things in public. It is difficult to give the right answer. There should be something extremely subtle in such descriptions, which we are not aware of. Take this Sahasranamam composed by vak devis, who are always with Lalithai. Further, this Sahasranamam was recited in the presence of Lalithai herself. If she found something wrong with the verses, she could have burnt these vak devis. She did not do so. So, it is clear that such descriptions are approved by Lalithai herself. Her panchadasi mantra is meditated upon her parts which are considered to be highly secretive. Following could be the reasons for such descriptions in this Sahasranamam and elsewhere. The first point is, in any poetic visualization such narrations are permitted. Poetic skills are expressed through such descriptions. Second thing is to test a devotee whether he gets exited on such descriptions. This is a sort of test before proceeding to higher awareness. Thirdly, such descriptions are a part of maya played by Shakthi. Unless maya goes away from a person, realizing the Brahman is not possible and hence such descriptions fall under the gaze of maya. It could also mean the kundalini energy and its path. But beyond such reasoning that we can think of, we have no authority or right to analyze such narrations. One has to understand that the world of illusion is full of desires and one has to cross such desires to reach higher planes of consciousness only after knowing such realities, as realising the reality alone leads to the Brahman. Before we close our discussion on this subject, we should not forget that the nirguna Brahman is formless and to realize the nirguna Brahman, one has to realize the saguna Brahman (with qualities and form) first. Possibly such narrations could help those not-so-intelligent (those who never heard about the Brahman) people to at least visualize the saguna Brahman, possibly a stepping stone to spirituality.

LALITHA SAHASRANAMAM 46-52

Marali-manda-gamana (47) Her walking gait is like a female swan. When she comes out of the kunda (nama 4) walking towards the devas, her gait is compared like this. The fact is that her gait cannot be compared to that of swans, as her gait is incomparable. In order to give some idea about her gait such visual comparisons are made. In SL 91 Shankara says that the swans learn from Her gait. With this nama the description of Shakthi kuta of panchadasi ends. Maha-lavanya-shveadhi (48) She is the treasure house of beauty. SL 12 says “The best of the poets are not able to describe your beauty. Ramba and Oorvasi, the best beauties of the heaven are keen to have a glimpse of your beautiful form. They want to enter the body of Shiva, who alone can see your beauty” Sarvaruna (49) Sarvam+arunam=everything in red. Everything associated with her is red. This fact has been highlighted in various namas that we have discussed so far. SL 93 says “ kacit aruna karuna” meaning that her compassion which is red in colour is beyond comprehension. The same nama is there in Lalitha Trisati (138). Yajur Veda 4.5.7 says ‘asau yastamro aruna uta babhruh sumangalah’ (this comes under Sri Rudram 1.7) which says that aruna (the color of sun at the time of dawn) of the dawn is copper red in colour which is auspicious. The colour of red is auspicious as per sruti (Vedas). What other authority do we need to discuss on her complexion? Anavadyangi (50) Every part of her body is flawless and in accordance with samudrika lakshana or sastra. She is nirguna Brahman as well as saguna Brahman. She is Brahman with and without form. When she is known as saguna Brahman she is with form and qualities. Saguna Brahman is discussed here. This is natural as Brahman flawless. Sarvabharana-bhushita (51) She is adorned with all types of jewels. The Kalika purana mentions 40 types of ornaments. Parasurama Kalpa Sutram one of the authoritative texts on Sri chakra puja (ritual worship) mentions more number of ornaments that adorn her. The same nama is there in Trisati 140. Though many believe that the description of her physical form ends with this nama, some scholars are of the opinion that physical description ends with nama 55 only. However 48 to 51 describe her form of prakasha and vimarsha combine. Shiva-kameshvarangastha (52) Her seating posture begins from this nama. She sits on the left thigh of Shiva. This is the form of saguna Brahman. Shiva is the prakasha form and self illuminating and Shakthi is his vimarsha form. It is good to meditate upon this posture of them. Why She is sitting on his left thigh? Heart is on the left side and she is said to be Shiva’s heart (could also mean love). Kama means handsome, desire, god of love Manmata. Kama also means knowledge. Shiva means auspicious. Ishwara means the supreme ruler. Knowledge is said to be the form of Shiva. Perception of heart and mind is the knowledge. Here all the qualities of the saguna Brahman are covered. This is saguna Brahman because it talks about forms and qualities. Niguna Brahman does not have form and attributes. When maya or illusion is still associated with Brahman it is called saguna Brahman. This saguna Brahman is called Shakthi or prakasha vimarsha maha maya swarupini. Why kama is mentioned here. This kama does not mean manmata, the god of love. It means desire (supreme) here, not the desire with which this word is associated. The desire of the Brahman to create the universe is executed through Shakthi, the auspicious form of the Supreme ruler Shiva. This nama actually talks about static and kinetic form of energies in unison. This also could mean the creation of the universe.

LALITHA SAHASRANAMAM 41-46

Indragopa-parikshipta-smaratoonabha-janghika (41) Her calf muscles look like the quiver of Manmata, the god of love. SL 83 describes this. Gooda-gulpaa (42) She has round and well shaped ankles. Koorma-prshta-jayishnu-prapadanvita (43) The arch of her feet is more beautiful and shapelier than tortoise’s shell. But Shankara expresses his anger for comparing her feet to that of tortoise shell, which is hard. SL 88 says “The toes of your feet is the one that sustains this universe (he is not even comparing the entire feet, he says only about the toes). Lord Shiva knows the softness of your feet that is why he held your feet with great care during your marriage ceremony. How dare they (possibly vak devis) compare such a soft feet to that of tortoise shell?” 41, 42 and 43 are as per the features described in samudrika lakshana (study of body parts). Nakadidhiti-sanchanna-namajjana-tamoguna (44) The rays of her nails remove the ignorance of those who bow before her. When devas and asuras pay their reverence to her by bowing, the rays of the gems emanating from their crowns are in no comparison to the rays emanating from the nails of her feet. The rays that come out of the nails destroy the tamo guna and ignorance of those who worship her. It is also said that She does not bless with her hands, but with Her feet. She does not have abhayam and varadam hands. Normally you can notice that most of the Gods have these two hands one meant for blessings and another for giving boons. Lalithai does not have these two hands as She has four powerful goddesses (8, 9, 10 and 11) in her four hands. These two acts blessings and giving boons are done by her feet. Pada-dvaya-prabha-jala-parakrta-saroruha (45) The beauty of her feet is much more than a lotus. Generally lotus flower is compared to the eyes and feet of gods and goddesses. In SL 2 it is said the Brahma, Vishnu and Shiva uses the fine dusts of Her lotus feet for their respective activities. These three gods Brahma, Vishnu and Shiva are representations of the three activities of the Brahman’s vimarsha form or saguna Brahman. In Hindu mythology, every act of Nature is represented by a god or goddess. For example, water is represented by lord Varuna, fire is represented as agni, wealth as Kubera, death by yama etc. It is nothing but worshiping the Nature and the cosmos. Since there are so many forces and energies in the universe, each of them represented by a god. That is why we have so many forms of gods and goddesses. In the next verse SL 3, Shankara says that Her feet gives knowledge to those who are ignorant (ignorance of Brahman) Sinjaana-mani-manjira-mandita-sripadambuja (46) She is wearing anklets made out of precious gems that shine. It is to be noted that five namas 42 to 46 describe only about her feet. When her feet alone are described so much, it is beyond comprehension to even think about her powerful form. This is made so by vak devis, to impress about her prakasha vimarsha maha maya swarupini form.

LALITHA SAHASRANAMAM 32-40

Ratna-graiveya-cintaka-lola-muktaa-palanvita (32) She is wearing a gems embedded golden pendent and a pearl necklace. These ornaments are dangling in her neck. The dangling of these ornaments is compared to mind. Those who are not capable of meditating Her full form (head to foot) are said to be low class devotees and called as lolas. Those who are able to meditate on Her full form are said to be high class devotees and called as muktas. Lolas or muktas get the benefits (pala) of their prayers according to their category. This is the meaning of lola-mukta-palanvita. While worshipping her, we have to keep our mind steady, without distractions. Kameshwara-premaratna-mani-pratipana-sthani (33) She offers her two bosoms to Kameshwarar (Shiva) in return for his love. The inner meaning is that she will give her blessings to her devotees twice the amount of devotion offered to her. Nabhyaalavala-romali-lata-pala-kuchatvaie (34) Her two bosoms are the fruits of the creeper (means hair) that springs from her naval. The significance of this nama is on the naval and heart chakras. Meditating on the heart chakra, moving the kundalini from naval chakra, gives fruits of meditation. SL 76 also speaks about this. Lakshya-roma-latadharata-samunneya-madhyama (35) Her waist is to be known only from creeper like hair as described in the previous nama. The hidden meaning is that atma is subtle and can be known only by keen observation. Stanabhara-dalanmadhya-pattabandha-valitraya (36) The golden belt that she wears supports her waist and her waist bends under the heaviness of her bosoms, resulting in three folds in her stomach area. SL 80 is also on the same lines. The possible interpretation could be that Her compassion to the universe is vast which is referred to as heaviness here. The three lines in her stomach indicate her three activities – creation, sustenance and dissolution. Her time for compassion is more than her other activities. After all She is the Mother of all. Arunaruna-kausumbha-vastra-bhaswat-katitatee (37) She wears a red silk clothe around her waist. Possibly this could mean two things. We have already seen that three lines in her stomach represent her three activities. Red colour means compassion, which also we have seen earlier. Everything associated with Her is red in colour, indicating that her form is full of compassion. We can say that she performs her three acts with compassion. That is why the three lines are covered by this red cloth. This could also mean one of the vak devis, Aruna. This sahasranamam was composed by eight vak devis. They are Vasini, Kameshwari (not Shiva’s wife), Modhini, Vimala, Aruna, Jaini, Sarveshwari and Koulini. This Aruna vak devi is in her waist. Ratna-kinkinika-ramya-rashanaa-daama-bhushita (38) She is adorned with girdle studded with mini bells and gems. Devi’s panchdasi mantra consists of three parts or kutas. Vakbhava kuta was discussed from nama 13 to 29. Madhya kuta was discussed from 30 to 38. Shakthi kuta will be described from 39 to 47. Devi’s face is vakbhava kuta, from face to hip is madhya kuta and shakthi kuta is hip downwards. The entire panchadasi mantra is hidden from 13 to 47 namas. Her gross physical description is discussed from 13 to 54. Kamesha- jnata- saubhagya-maardavoru-dvyanvita (39) The beauty of her thighs is known only to her husband Kameshwarar. This indirectly talks about secret nature of shakthi kuta of panchadasi and it begins from this nama. Manikya-mukutakara-janudvaya-virajita (40) Each of her knees is like a single piece of ruby (again red colour) and appearing like a crown.

WHY ASTROLOGICAL PREDICTIONS GO WRONG

We find that some of the astrological predictions go wrong. Astrology is a science. It is a science based on astronomy. While making predictions, a lot of factors are to be taken into account with regard to each planet. In the first place the exact time of birth is to be ascertained. In most of the horoscopes, we can notice the time of birth rounded off to five minutes, for example 09.05 or 9.10 or 9.15 etc. The exact birth time should be ascertained taking into account lords, sub-lords, sub-sub-lords of certain houses with the lord, sub-lord and sub-sub lord of the moon. This will provide the exact time of birth to seconds. Instead of 09.05 you will get 09.06.22 hours. Though, this may not affect the position of the planets in the natal horoscope, while making predictions based on sub-sub lords, this certainly helps. The next point to consider is the strength of the planets based on shadbala or six fold strength. They are positional strength, directional strength, temporal strength, kinetic strength, natural strength and aspectual strength. Again these six fold strengths have many sub sections. Unless the six fold strength is arrived, it is not possible to make accurate predictions. Ishta and kashta phal should be calculated to make predictions for dasa period. Ashtavarga should be calculated for all the planets as well as all the houses. Strength or weakness of a house should also be based on ashtavarga apart from ascertaining the bhava bala. Bhava bala is to be ascertained by drawing bhava chakra. The placement of planets in a bhava is also important. If a planet is placed in the bhava madya or centre of the bhava, the planet has more power. Instead, the planet is placed in a cusp, it loses its power. Then planetary aspects are to be taken into account to find out whether the aspect is benefic or malefic or neutral. While calculating the aspect, the exact distance is to be taken into account instead of the houses. All the planets aspect seventh house from where it is placed. Assuming sun is placed in 2.30 degrees in the first house and in the seventh house a planet is placed at 28.50 degrees, then the power of aspect of sun diminishes on the planet that is aspected. To further strengthen the predictions based on dasa period, bodhakan, vedakan, pasakan and karakan of the dasa lord and their position are to be ascertained. The Rahu-Ketu axis should also be taken into account. Apart from all these factors, there is one more system called Arudhara Lagna or pada. Pada for each house should be calculated. Each horoscope will have one atma karaka planet depending on the degree it is placed. While calculating, placement of planets from Lagna, moon, sun, atma karaka planet and the yoga karaka planet of the horoscope should be taken into account. Indu lagna and hora lagna should also be calculated. Apart from studying the horoscope from D1 chart (the rasi chart), the placement of planets in other vargas to be ascertained. Navamsa D 9 chart should also be studied along with the rasi chart. Finally the relationship amongst the planets, transit influences, functional nature of the planets, conjunctions, combustion, retrogation, rays of a planet etc to be ascertained before making any prediction. Finally, the effective yogas are to be taken into account. The list is not complete. Therefore, a study of horoscope should be taken up with all these calculations. Further, to ascertain employment problems, a study of D 10 chart should also be taken up, for spirituality D 5, for spouse D 9 etc. This numeric indicates the division of a house (30 degrees) into as many parts as the numeric. In D 10 chart the division is 30/10. Such divisions go up to D 150. Normally Charts up to D 60 are used. If all these calculations are used while interpreting a horoscope, close to about 80% accuracy can be attained. According to me, 100% accuracy may not be possible.

LALITHA SAHASRANAMAM 26-31

Karpooravitikamodha-samakarshi-digandara (26) Karpooravitika is a combination of fragrant ingredients, used to chew along with the betel leaves. The ingredients used are – saffron, cardamom, clove, camphor, kasthuri, nutmeg and mace or myristica fragrans or jaddhi pathiri. The ingredients are finely powdered and mixed with powdered sugar candy. This karpooravitika powder when used with betel leaves for chewing gives immense fragrance and delicious taste). When She chews this, it provides fragrance to the entire universe. Refer nama 559 also. In Lalitha trisadhi ( a verse containing 300 namas based on panchadasi mantra) nama 14 also has the same meaning. Possibly this could mean that She attracts ignorant men by this fragrance. Knowledgeable men can reach her by devotion whereas ignorant men require some sort of inducement to obtain her grace. This inducement is the fragrance mentioned here. Nija-sallapa-madurya-vinirbhartsita-kachabi (27) Saraswathi’s veena (veena is musical instrument with strings) is called kachabi. It produces a superb melody, that too in the hands of Saraswathi devi, the goddess for fine arts, the music was very melodious. The voice of Lalithai is more melodious than Saraswathi’s veena. SL 66: Saraswathi was playing on her veena, the triumphs of Shiva; Lalithai was enjoying the melody coming out of the strings of kachabi, the veena of Saraswathi. Lalithai was so pleased with the melody, she said ‘well done’. Lalithai’s voice was so melodious, Sarawathi closed her veena out of shame. The same explanation given to the earlier nama is applicable here too. She attracts the ignorant by the melody of her voice. Mandasmita-prabhapoora-majjatkamesha-maanasa (28) Smita means smile and mandasmita means a special smile. Kamesha is Shiva. When Lalithai is sitting on the left thigh of Shiva, they are known as Kameshwarar and Kameshwari. This form is different from their arthanari form. Shiva is immersed in that beautiful special smile of Lalithai. Kama also means bindu, a dot. Bindu is a part of kamakala bija (eem). This bija has two bindus, each representing the sun and the moon. The bindu refers to ego. Kama and kala both mean desire. Mind is the cause for desire. When the mind of Shiva himself is influenced by the smile of Kameshwari, it only speaks about Her glory. She attracts ignorant men by her smile. Anakalita-sadhrushya-chibuka-sri-virajita (29) She has the most beautiful chin. SL 67 wonders how to describe her chin. Kamesha-baddha-maangalya-sutra-shobhita-kandhara (30) Her neck is adorned with the mangalya sutra (married women wear this) tied by Kameshawarar. SL 69 says that She has three fine lines in her neck. Mangalya sutra is tied to bride’s neck by the groom at the time of marriage. However, this tying of mangalya sutra is not discussed in Vedas and possibly a custom followed in later days. As per samudrika sastra, (interpretation features of the body) the three fine lines in the forehead, eyes or hip indicate prosperity. Kanakangada-keyura-kamaniya-bhujanvita (31) Kanaka – golden, angada – bangles or bracelets. Keyura is a type of ornament worn in the upper arms. She is wearing these ornaments. Possibly this could mean the following. Both these ornaments are made out of gold and worn in the arms. Though they differ in form, the ingredient gold is the same in both. The forms of livings beings are different, but the innermost is the same Brahman.

LALITHA SAHASRANAMAM 19-25

Navachamchampaka-pushpabha-nasadhanda-virajita (19) Her nose resembles like a newly blossomed champaka flower. Tarakannthi-tiraskari-naasabharana-bhasura (20) She is wearing a nose stud that outshines the stars. Her nose stud is made up of rubies and pearls. Tara means stars. Tara also means two goddesses mangala and sukra. Possibly these mangala and sukra could mean the two planets mars and venus. Each planet has certain precious stones. Planet mars has ruby that is red in colour and venus has pearl. It can also be said that these two planets adorn her nose. This also indicates that worshipping Her wards off the evil effects of planets. Kadhamba-manjari-klpta-karnapoora-manohara (21) She is wearing the petals of kadhamba flowers in her ears. These flowers are grown outside her Cintamani graham (The palace where She lives). These flowers have divine fragrance, which is derived from Her ear lobes. Tatanka-ugali-bhutha-tapanodupa-mandala (22) She is wearing sun and moon as Her ear rings. This means She controls all the activities of the universe as sun and moon are responsible for sustaining life. It is also said that sun and moon represent her eyes, earrings and bosoms. The bija ‘kleem’ is represented by her two bosom, which represent the two semi circles in the ‘kleem’ bija. The kleem bija is also called kama bija. Further details are to be learnt from a Guru. Most of the nams of this Sahasranamam represent various bijas, hence this sahasranamam is considered to be very powerful. SL 28: Other gods become old in spite of consuming the ‘nectar’ that prevents death and aging. But your husband Shiva, in spite of consuming halakala poison (the deadliest poison that was derived out of churning the ocean (paar-kadal) will continue to exist just because of your ear rings. Padmaraga-shiladharsha-paribhavi-kapolabhoohu (23) Her cheeks are shining, soft and reflecting. Padmaragam is a type of ruby, red in colour. Her cheeks are reflecting red colour as her complexion itself is red. The other ornaments that have been described above are also red in colour. The sun and the moon in her ear lobes make her cheeks shining red. Everything associated with her is red. As discussed earlier, red indicates compassion. SL 59: He shining cheeks are compared to the chariot of Manmatan. Navavidruma-bimasri-nyakkari-radanachada (24) Her lips outshine fresh coral and the bimba fruit. Bimba fruit is normally compared to beautiful lips. Both are red in colour. Shuddha-vidhyankurakara-dhvijapankti-dvayojvala (25) Her teeth appear like Shuddha-vidhya, which means Sri Vidya. Sri Vidya is considered as the most secret and powerful ritual worship of Lalithambigai. This involves a lot of rituals and each ritual has its own meaning and interpretation. Suddha means pure and here it means pure knowledge. This is considered pure because this upasana marg or the cult of Sri Vidya worship emphasizes the non-duality, ‘I am That’ concept. The shodasakshari mantra is considered as the seed for Sri Vidya. It has sixteen bijas. When a seed grows into a sprout, it has two leaves. Therefore 16 x 2 gives 32, the number of teeth in human beings. Even though teeth have two rows placed in upper and lower jaws, the jaws are attached to each other internally. In the same way soul (jiva) and (Brahman) God are considered as different out of ignorance but both remain the same. Sri Vidya worship is to be done in seclusion, understanding the significance and meanings of the procedures. Then only the worship yields results. In the mantra initiation procedures of Devi, there are 32 types of Diksha (types of initiation). Yet another interpretation is also possible. This sahasranamam starts only with 32 letters out of the 51 alphabets in Sanskrit. This 32 are represented by her teeth. This could also mean that the initiation into Sri Vidya cult, particularly Shodasi mantra, is to be done verbally by Guru to his disciple.

LALITHA SAHASRANAMAM 12-18

Nijaruna-prabha-poora-majjad-brahmanda-mandala (12) Her red-rose like complexion radiates the universe with red colour. From this nama starts the gross description of Lalithai. When physical description of a God is made, it is from foot to head and for Goddesses it is from head to foot. For Lalithai, the descriptions begin from her head. For Shiva the descriptions are both from his head as well as foot as He represents both Shiva and Shakthi (arthanari form-Shiva Shakthi combine in a single form). In panchdasi mantra (a supreme mantra of Devi containing 15 Sanskrit bijas) there are three parts or kootas, which will be discussed later in this series. Out of the three kootas, vakbhava koota is meditated upon Her head, which is in line with the tradition of describing her from head to foot. Champak-ashoka-punnaga-saugandhiga-lasat-kacha (13) Champakam, ashokam, punnagam, saugandhigam are the four types of fragrant flowers that adorn Her hair. But her hair does not get fragrance because of these flowers, whereas these flowers get their fragrance from Her hair. Her hair is always sweet smelling. In Soundarya Lahari (SL) verse 43, Shankara (aathi Shankara, the greatest saint of our times who spread the philosophy of non-duality) said that her hair has natural wetness and extremely soft. That wet and soft nature of the hair will drive away our ignorance (ignorance about the Brahman). Wetness indicates he compassion. Softness indicates her motherhood. Durvasa maharishi (Sage Durvasa) in his ‘Shakthi Mahimna’(SM) meditates on her sweet smelling hair in his heart chakra. The idea behind these description is when Her hair can drive away ignorance (knowledge is considered as supreme in realising the Brahman), what Her total form can do for her devotees. These four sweet smelling flowers possibly mean the four deceptive components of anthakkaranam viz. mind, intellect, desire and ego. Kuruvinda-manishreni-kanat-kotira-mandita (14) Kuruvinda is a rare type of ruby, which is red in colour. This particular type of ruby is said to enhance love, wealth and devotion for Vishnu (Vishnu is her borther). These rubies adorn her crown. When She is meditated upon with this red crown, spirituality and prosperity will increase. In SL 42, it is said that all the 12 aadhithyas (dwadasa aadhithyas) adorn Her crown. SM 42 describes of Her crown. Ashtami-chandra-vibraja-dhalika-sthala-shobhita (15) Her forehead appears like the moon on the eighth day. Eighth day from the full moon or new moon is called ashtami. The moon appears beautiful with even curves on both sides on the eighth day. Mukachandra-kalankabha-mruganaabhi-visheshaka (16) She is wearing a kasturi (a fragrant paste) tilak and this is compared to the spot which we see in the moon. In SM 39, Her face is meditated upon. Vadanasmara-mangalya-gruha-torana-chillika (17) Her face is compared to the palace of lord Manmata (the god for love) and her eyebrows are compared to the festoons adorning his house. Chillika means eyebrows. It is said that Manamatan constructed a palace for all auspicious occasions copying the face of Lalithai. Vaktra-lakshmi-parivaha-chalan-meenabha-lochana (18) Her eyes appear like fishes moving in a pond. Her face is compared to a pond and Her eyes to fishes. Fishes move very quickly. She also moves Her eyes quickly as She has to shower Her grace on the entire universe. The fish eggs become fertile by mere glance of mother fish. In the same manner She by Her mere glance nourishes the universe. (It is appropriate to use the word universe, instead of devotees, as usage of devotee means discrimination. Certainly She cannot have discrimination) Because of the beauty of Her eyes She is also known as ‘Meenakshi’ ‘Meenalochani’ etc.

KARMAS ARE CREATED BY MIND

This is part III and concluding part of saranagathi – the surrender. “Karmas are created by mind, speech and action. They are the impediments in realizing you. The actions done by me against the rules laid down by Vedas and the sins accrued there from, disrespect shown to your true devotees are all my sins. Please forgive me for these sinful acts. Forgive me for identifying my body and atma as the same (Atma is Brahman represented by Narayana. Identifying pure Narayana with impure body is a sin). Forgive me for the sins that I may commit in future (We have to learn from the thinking of Sri Ramanujar. Though he was without sins and would not commit sins in future, still he did not want to take any chance with the Lord Narayana. By any means he wanted to reach Vaikunta to be of service to the Lord, not to enjoy the comforts there. Devotee of Narayana is called ‘dasan’ meaning servant). Prakrthi is the root cause for creation. This prakrthi consists of the three gunas, satwa, rajas and tamas. From these, five elements were created and further creations were made out of these elements in different proportions. I got entangled in this prakrthi. Please release me from this bondage”. He cites Krishna’s own words in Gita (Ch.VII. 17-19). “One who is full of knowledge and engaged in pure service to me is very dear to me and I am very dear to him. All these devotees are undoubtedly magnanimous souls, but he who has knowledge about me (knowing the Brahman) is just like my own self. He is sure to attain the highest goal. The one who surrenders to me knowing that I am the cause of all actions is very rare to find”. (The emphasis is on the knowledge, the knowledge of the Brahman). “I want to be such a rare soul” appeals Ramanujar. “Please bless me to have supreme devotion to you. Endow me with para bakthi, para jnanam and parama bhakthi. I want to be your eternal servant.” With this Ramanujar closed his prayers to the Lord. Now the Lord Narayana answers Ramanujar’s prayers. “You do not have devotion either through karmas or knowledge. You do not have knowledge about jivatma and paramatma. But you can have this knowledge subsequently. You have ego. You are considering your body as atman. Because of your ego you are suffering from maya. You are afflicted by adhyathmikam, adhi bowdhikam, adhi dhaivikam (we have already discussed about this three in our earlier postings). These are the blocks to your progress in attaining jnana. Since you are reciting my mantras, you will be getting rid of all these impediments purely out of my compassion for you. After you get rid of these blockades, you shall have all the three viz. para bhakthi, para jnanam and parama bhakthi. After this, you shall become my eternal servant. You shall also enjoy the infinite and unimaginable joy of experiencing me. (We should make the Lord happy by serving Him. Deriving happiness by performing external rituals with pomp and vanity is of no use). You are blessed with everything. You shall serve me at Vaikunta after you leave your physical body.” Ramanujar though did not want to know when he would leave his physical body (death), but wanted to know how to spend the rest of his life with his physical body. Lord Narayana answered “You are a self-realized person. After understanding the meaning of my mantra, continue to chant it all the time. Chanting of my mantra always, will keep you away from any possible distractions. Till your death you continue to live in Srirangam (a place near Tiruchi in Tamilnadu, India, where the famous and ancient temple for Lord Vishnu is situated). At the time of your death, you shall have extensive knowledge about me. From your actions you gain knowledge, from knowledge you get devotion, from devotion you get para bhakthi or the supreme devotion. But without any of these, you shall have the supreme knowledge (knowledge about the Brahman or Narayanan), purely out of my compassion. Your earlier knowledge was the combination of your body and me. But the knowledge that you are going to have at the time of your death shall be knowledge of the Supreme Brahman that is me. It is difficult for the soul (jivan) at the time of death to depart from the physical body (There will be extreme pain for a few seconds when the soul leaves the physical at the time of death). But you will have a peaceful death. Those who surrender to me, pass on the results of their karmas to me. Therefore it is my duty to liberate them. You need not have any doubts in what I have told you now. Doubts should never arise in the mind of a person of your stature. Believe in me.” Lord thus closed his sermons to Sri Ramanujar. There are certain important points in this saranagathi or surrender. In the first place Sri Ramanujar is sincere devotee of the Lord Mahavishnu. In spite of this closeness, he first approached the Lord’s consort to recommend his case to the Lord. This indicates, the supreme Brahman cannot be realized easily and He is approached with appropriate procedures. Secondly, Sri Ramanujar was a great sage and he talked about the sins that he could have committed knowingly or unknowingly. Thirdly, for making an application for surrender, certain basic criteria are to be fulfilled without which the Lord will reject our application. If the Lord decides to accept our surrender, irrespective of our karmic account, we get the final liberation. But now, the sanctity of saranagathi is lost and done in a mundane and routine fashion.

SEEKING HIS MERCY FOR SURRENDER

This is part II of saranagathi – the surrender. “Oh! Narayana! You have all the qualities that are unimaginable, unblemished, auspicious, compassionate, brilliance, etc. You are adorned with Srivathsa (a mole in the Lord’s chest) and other precious ornaments. You have the divine weapons such as the conch, the Sudarshana chakra (this has the capacity to travel faster than the Lord Himself. This chakra means mind as mind travels faster than the body), the club, bow, arrow, sword. All your weapons are sacred and auspicious (The weapons of Narayana are considered as very powerful but Rmanujar looks upon these weapons as auspicious, as thoughts originate only from the mind. His mind was so pure). Your consort Sri (meaning Mahalakshmi) possesses all auspicious qualities that please you. You are also the consort of Bhoomi Devi (mother earth) and Neela Devi (called as Vishnupatni, wife of Vishnu. She is also called aditi, the goddess for guests. She is all extending, supporting the Heaven and Earth etc.) All the three understood you well and accordingly they function to please you (The inner meaning is wealth, etc are given by Narayana only. This should not be interpreted as three wives.) Your other attendants possess immense knowledge and courage (referring to Adhiseshan, the snkake on which Lord Narayana lies with His consort Lakshmi, karuda, the eagle on which the He travels and Vishwaksenar, the chief of His warriors). They are called nityasuris meaning those who are in service to the Lord. They are all blessed by you to service in your Paramapada (Vaikunta) the ultimate destination we are longing for. (Narayana is seated in Vaikunda with full of grace and compassion, ready to help his devotees at anytime. Vaikunta has plenty of sweet smelling garlands ready to adorn the Lord, plenty of ornaments without comparison made out of the best diamonds and other precious stones embedded in pure gold and nityasuris who attend to the needs of the Lord. Lord Narayana is said to be fond of such adornments. This should not be taken in literal sense. These ornaments represent the worldly desires of His devotees. The Lord takes away these desires and associated sins and adorns them as his ornaments and makes them realise His pure form.) “You are the creator, sustainer and dissolver of this universe and you are doing this with such an ease. You love those who depend on you. You are in control of every activity of this universe. You are adorning this Vaikunta exclusively to welcome your sincere devotees. I seek your lotus feet as I have nobody else to depend upon.” Ramanujar uses “Sriman Narayana” for the first time here. Sriman means ‘If you are not willing to accept me, at least for the sake of your consort Sri, you have to accept me’. Narayana in this context means ‘I have come to you through the blessings of Sri. But you know me much earlier than Sri, as you are my creator. Therefore you are my ultimate resort.’ Ramanujar uses “Aham brabadyae” which means “I am surrendering”. “I am following the footsteps of my gurus. I have not advanced enough to surrender to you in my own way. One has to give up his parents, wife, sons, relatives, friends, gurus or acharyas, wealth before making an application to you for surrender. I have disowned the above and I am willing to give up anything except your lotus feet. You are my father, you are my mother and you are everything and everybody to me. You are my guru too. Whatever I have disowned, they are in your supreme form. I seek to propitiate you, the father of this complete cosmic manifestation. I seek your mercy. Pardon me for the sins I have committed, pardon me for my omissions and commissions, please remove my sanchita, prarabdha and agamya karmas that have accrued over my previous births.” (To be continued)

SARANAGATHI - THE SURRENDER

Sri Ramanujar was a great worshipper of the Lord Mahavishnu. There was a unique love and affection between them. He talks about ‘saranagathi’ meaning total surrender to the Lord Vishnu. Vishnu as per Hindu traditions is the sustainer of this universe. His consort is Mahalaksmi, the goddess for wealth. Sri Ramanujar had expressed his mind first to the goddess Mahalakshmi before proceeding to Sri Narayana. It is like a child making his mother to recommend to his father to fulfill his desires. Mahalakshmi is considered as the supreme mother. When you want to surrender to the God, you have to first make a request to Him. But Sri Ramanujar was of the opinion that before making an application to the Lord, first he had to ensure that he had the requisite qualities for surrender. To get these requisite qualities, we had to pray to only to Narayana. Narayana is known for His compassion, but at the same He would not tolerate any sins or any acts done contrary to the Vedas. Lord Himself says this in Gita “Those who are envious and mischievous, who are the lowest among men, I perpetually cast into the ocean of material existence, into various demoniac species of life” (Ch.XVI.19). Lord has made it very clear that sinners will never be spared. The Lord also says that He would never forgive anyone who does any harm to His devotees. These are the basic requirements for total surrender to the Lord. Sri Ramanujar, being such a great saint, was not sure whether he had committed sins. When a great sage like Sri Ramanujar felt like this, where we stand is the question we have to ponder. Sri Ramanujar also thought, if he committed sins, not only he would lose an opportunity to surrender to the Lord, but also could invite His wrath. Therefore Sri Ramanujar had decided to make an initial submission to the supreme Mother goddess Lakshmi seeking Her blessings to get the requisite qualities for surrender to Narayana. Sri Ramanjuar addressed the Mother ‘You are the mother of whole world. You are the consort of the Supreme God Narayana, who does not have any blemishes. He has only auspicious qualities. Oh! Mother! I want to be at the lotus feet of Narayana and want to do service to Him forever.’ Goddess Lakshmi blessed Sri Ramanuja that his desire to reach the lotus feet of the Lord be fulfilled. Then Sri Ramanujar directly addresses Sriman Narayanan. At this stage we should understand the meanings of the following. 1. Parabhakthi – Desire to have darshan of the Lord. 2. Paragnanam – the actual vision of the Lord and 3. Paramabhakthi – the intent to surrender consequent upon getting His darshan, which leads to attainment of parama patham (the supreme feet of the Lord). The feet of Lord Vishnu are considered to be very sacred and often compared to the lotus flowers for its sheer beauty and complexion. Sri Ramanujar’s address to Narayana is coming up in the next posting.

LALITHA SAHASRANAMAM 6-11

Udyatbhanusahasraabha (6) Udyat – rising, bhanu-sun, sahasra – 1000 or countless, abha - light. Lalithai appears as bright as 1000 suns rising at the same time. The color of the rising sun is red. The complexion of Lalithambigai is red as described in the dhyan sloka of this sahasranamam (sakunkuma vilepanam). Almost all the tantra sastras and ancient scriptures talk about Her complexion as red. In the previous nama the prakasha form of Her was discussed and in this nama Her vimarsha form is being described. She has three forms – the prakasha form or the subtle form, the vimarsha form or the physical form and Her para form or the supreme form. The prakasha form of Her is said to be made of various mantras, the supreme one being maha shodasi mantra. Her vimarsha form is her physical form. She is worshiped in thousands of forms. Her supreme form is the mental worship. These forms and the associated red colour is for easier meditation. From the next nama onwards, her physical form is being described. The red colour also indicates care. She takes care of her devotees with great care and affection like a mother. Krishna says “If hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the Supreme Person in that universal form.” (Gita Ch.II.12) Chaturbahusamanvita (7) The physical appearance of Lalithai begins here. She has four arms. These four arms represent her ministers, through whom she administers. These devis who assist Her are described in the next four namas. Ragaswarupapasadya (8) Raga means desire or a wish. Pasa is a type of rope used to pull an object. She pulls all the desires of Her devotees using this rope. We have already seen about the three shakthis – icha, jnana and kriya. This nama talks about icha shakthi or the desire. She never allows her devotees to sink with desires. This arm is her left upper arm and is represented by Ashwaruda devi. Krodhakarankushojjvala (9) She holds an elephant hook in her right upper arm. Krodha means hatred. Akara means knowledge. This nama talks about subtle body. Knowledge is always subtle. She uses this elephant hook to destroy the hatred if developed by Her devotees and gives knowledge. A bija of Kali “krom” is hidden in this nama. Kali is the destroyer of all evils. This right upper arm is represented by Sampathkari devi. Manorupekshukodanda (10) Mind involves both samkalpa and vikalpa. Samkalpa means resolve, process of thought. Vikalpa means difference of perception. Both are opposite to each other. Mind is also subtle like knowledge. Mind is reflected through the five sensory organs. That is why it has both samkalpa and vikalpa qualities as it acts through the impressions received from sense organs that get fine tuned in the form of thought and finally explodes in the form of our actions. Ikshu means sugar cane and kothandam means a bow. She is holding in her left lower arm a bow of sugar cane. Why sugarcane bow? If you crush sugarcane you get sweet and tasty juice from which sugar is manufactured. It means if you crush your mind (controlling the mind), you get the sweet reality of the Brahman. This arm is represented by Mantrini or Shyamala devi. Panchatanmatrasayaka (11) The earlier nama spoke about the bow and this nama talks about the arrows. She has five arrows. These five arrows are of flowers. The five represent five subtle elements- sound, touch, taste, smell and form. These five flowers or arrows are described differently in various tantra sastas. These five flowers are lotus flower, raktakairava flower, kalhara flower, indivara flower and flowers of mango tree. These five flowers represent excitement, madness, confusion, stimulation and destruction. The arrows are used in wars targeting the enemies. Lalithai targets Her devotees with these arrows to destroy the illusion or maya as the five subtle elements are associated with maya. This is her right lower hand. Varahi devi is represented by this hand. The namas 8,9,10 and 11 have secret bija aksharas. For example, 8th nama has “Hrim” bijam which is known as maya bijam. The 8th nama begins with “ragaswa” which is formed of ra+aga+swa. Aga means Shiva. The bija for Shiva is “Haam”. This is to be taken as “ha”. The next is ra and this is to be taken as it is. Swa means the letter “im” with a bindu on the top. The bija Hrim is thus formed by ha+ra+im. When pronounced together it is pronounced as “Hrim”. Like this in other three namas also such bijakasharas are hidden. That is why Lalitha Sahasranamam is considered on par with Vedas. Most importantly, this sahasranamam should not be recited with raga or swara (both used in singing)

THE TRUE WORSHIP

Once sage Vasishta was doing penance. As a result of his penance Lord Shiva appeared before him along with his consort, Parvathi. Vasihta was longing to know about the external worship. When Shiva appeared, Vasishta sought clarification on this from the Lord. Shiva enlightened Vasishta with his following remarks: “God (Brahman) is beyond mind, senses and forms. God is knowledge, the knowledge of the highest order. This is called Brahma jnana (knowledge about the Brahman. Jnana means knowledge). It does not have a beginning and an end. Only the ignorant people worship God with different forms. The practice of worshipping diversified forms of God was introduced to give an opportunity to ignorant (lack of knowledge about the Brahman) people to gain ultimate knowledge and to begin their spiritual path by worshiping these forms. In a true worship, flowers mean the knowledge of the Brahman, considering all as equal and most importantly contentment. Only by using these flowers, bliss can be attained and certainly not with those physical flowers. This jnana or knowledge cannot be obtained by knowing the sastras. Afflicted by space and time the soul or the jiva gets embedded with anthakkaranam. Anthakkaranam is the combination of mind, intellect, consciousness and ego. When the mind gets attached to the external objects, the soul sinks in the sea of maya or illusion. The desires of the mind can be burnt only by the fire of the Brahman and not otherwise. Annihilation of all thoughts and surrendering to the God is the true form of worship. Physical body has nothing to do with the Brahman. “Every creation in this universe is made up of three shakthis, icha, jnana and kriya shakthis (please refer earlier postings for details). The effects of these shakthis are felt only on the physical bodies, and thus gross bodies are born. The one who realizes this fact is fit to be worshiped by everybody. He is happy with the realisation that gross is different from the subtle. Any other form of external worship is not proper. The mere act of contemplation of the Brahman within is the utensils for worship like vessels, bell, water pots, flowers, lamps, etc. The physical utilization of these utensils is not necessary when you realize the Brahman within. The Supreme consciousness pervades everywhere, in the 36 tatwas, in the chakras, in prana etc. (It is to be noted here that Lord Shiva has not given any specific place for the Brahman within the body. Not in the cave in the heart, not in the third eye.)The contemplation should continue till a shining light is realised throughout the body (Please note this throughout the body). This light should be identified with the mind. As your mind is under control at this stage, not aided by the sensory organs, you have to realize “I am That”. You have to worship “That” within, which alone is considered as the true worship. The knowledgeable persons continue to worship this Supreme jnana (the knowledge of the Brahman), without any desires for those objects that they cannot get or they do not want to get. This worship of jnana should be perpetual and not at the prescribed timings. This worship should be done when you are performing the entire routine chorus. Such people do realize that pressure or pain is only for the gross body and their “I” (the universal self) within is not connected to sufferings. Such true knowledge can be obtained through the words of Guru or through the scriptures. “Consciousness is the supreme and this manifests as illusion or maya or duality. The ego is responsible for associating with worldly things when it induces the mind. Mind is in association with ego and sensory organs cause illusionary or non-existent individuality. This is how the individual jiva or soul comes into being. Those who want to be associated with this ego, which is nothing but a mirage in the desert, are not fit to be initiated into the path of jnana or knowledge.” With this Shiva concluded, after blessing the great sage Vasihta.

LALITHA SAHASRANAMAM 3,4,5

Srimatsimhaneshwari (3) Lalithai as the queen of queens is sitting on a lion. Lion is associated with ferociousness. Lion is also known as the king of animals. The supreme queen is using lion as her vehicle. This description of Lalithai talks about her role as the supreme dissolver. Simha in Sanskrit means lion. The root for the word simha derived from the word himsa. Himsa in Sanskrit means destruction. srimat+simha+asanam+Ishwari . Srimat means the supreme respect given to her in her capacity as the destroyer of the universe, simha means lion, asanam means seat (here it means throne), ishwari means powerful. The first three namas of this sahasranamam begin with the letter Sri. Sri means prosperity, wealth, etc. This bijam Sri represents the goddess Lakshmi, the goddess of wealth. She is the wife of Sri Mahavishnu. This nama also indicates that the worshipper of Lalithai will get all material prosperity. According to Jnanarnavam, one of the ancient texts, there are eight mantras called simhasana mantras to be performed on the four sides of the bindu in the Sri Chakra and one in the bindu itself. Twenty four goddesses are worshiped in this simhasana mantra. This nama also means that Lalithai is the ishwari for these 24 devis. The first three namas refer to the supreme nature of Lalithai, the creator, the sustainer and the dissolver. As far as her act of dissolution is concerned, she destroys those who commit sinful acts. But she ensures that her true devotees are merged with her. This merger is called ‘layam’. Cidagnikundasambhutha (4) Cit+agni kunda+sambhutha. Cit means the nirguna Brahman or the Brahman without attributes. Agni kunda means a fire altar, in which fire sacrifices are done by giving oblations. Sambhutha means born. Agni kunda or the fire altar means the dispeller of darkness. Darkness means lack of knowledge or ignorance which is called avidya. This should not be interpreted as the one who was born out of the fire. She is the supreme consciousness that dispels ignorance. She dispels ignorance by being in the form of pure consciousness that burns within dispelling the darkness of maya. The same explanation is given by Sri Krishan in Gita (Ch.IV.37). Krishna says “Like a fire turning the fire logs into ashes, the fire of knowledge burns to ashes all the karmas (sarva karmani).” Complete knowledge of the pure Brahman residing within destroys all our karmas whether good or bad. We have seen that we should have nil balance in karmic account to avoid further births. Devakaryasamudyata (5) She has manifested herself to help devas. What is the help she can do for devas. It goes back to a story where devas were engaged in a war with the demons who are called as asuras. She helps devas to win the war with the demons. Devas do not perform evil deeds, therefore She always helps devas. When She is said to be a part of the Brahman, why She should manifest afresh to destroy the demons? When we talk about being a part of the Brahman, we also talk about her prakasha form. Prakasha form represents Shiva and vimarsha form represents Shakthi. Since She is a part of the Supreme Shiva who has created her as His vimarsha form, the prakasha form of Lalithai goes without explicitly saying that. This nama discusses her prakasha form. There is an important saying in Yogavasishta it is said “I have two forms, ordinary and supreme. The ordinary form of mine is with hands and legs. This form of mine is worshiped by ignorant men. The other one is my supreme form, the formless form without a beginning and an end. This form of mine has no qualities or attributes is called the Brahman, Atman, Paramatman, etc.” In this nama demons or asuras means avidya or ignorance. Devas means knowledge or vidya. She helps those who seek knowledge about the Brahman.

LALITHA SAHASRANAMAM 1,2

Sri mata. (1) We address our mother as mata. Mata means mother. The prefix Sri is important here. Sri represents the highest form of mother hood. The human mothers can take care of their children with love and affection. But they cannot remove the miseries and sufferings of their loved ones, which they are destined to undergo. Since Lalithambigai is much more than the human mother, she has the capacity to remove sorrows and miseries of her children. Children mean all the living beings in this universe, as she is the mother of the entire universe that includes sun, moon, stars, five elements, etc. She is addressed as mata as she is the creator, sustainer and also the dissolver. The universe was created out of her. The universe acts as per her instructions. When the dissolution takes place, the universe merges back with her. The cycle of the samsara (worldly acts) repeats by birth, sustenance and death. Samsara is called an ocean. It is difficult to swim against the current of samsara. The current of samsara is produced by our sense organs. These sense organs in turn influence our mind that causes desires and attachments. Only Sri mata is capable of helping us to cross the hurdles of samsara and reach the destination (realization of Brahman). This is possible only by worshipping her. Sri mata is also said to mean the mother of the Goddesses Sri Lakshmi (goddess for wealth) and Sri Saraswathi (goddess for knowledge). Rudrani (the goddess for dissolution) is the wife of Rudra. Rudra is different from Shiva. Therefore Sri means the mother of these three goddesses. Durvasa is a great saint. He surrenders to Sri mata by saying “Oh mata, the supreme compassionate! I had born to a number of mothers. In future also, I may be born to a number of mothers. My mothers are countless, as I had different mothers for my different births. I am so scared to be born again and to undergo the associated sufferings. Oh! Mata! I am surrendering to you. Please give me relief from my future births.” When Sri is added as a prefix to any word, it shows the greatness. There are five such words with Sri prefixed in the worship of the devi. These five together are called Sri Panchagam. They are Sri puram (the place where she dwells), Sri Chakram, the palace where she lives with her body guards, Sri Vidya, the ritual worship, Sri Suktham, verses in praise of Her and Sri Guru, the spiritual teacher who initiates his disciple into Shakthi worship. The main aspect of Shakthi worship is tantra sastra. It is pertinent to note that this Sahasranamam starts by addressing Lalithai as the mother of all, which emphasizes her care and affection for all of us. Sri maharajni (2) Again this nama also starts with Sri. Maharajni means the queen of queens, the supreme ruler. Most of the namas of this sahasranamam contain powerful bijaksharas. It is difficult to segregate these bijas from the nama. Bijas or bijakasharas are either single Sanskrit alphabet or the combination of alphabets making it as a compound alphabet. Each of these bijas are considered as highly secretive in nature and are very powerful that can bestow powers on a person who regularly chants these bijas duly understanding its meaning. Further specific rules are prescribed for its pronunciation. There is one specific mantra, which is considered as the supreme of all the mantras in the worship of devi. This is called Shodasi. Shodasi means 16 kalas or letters. Kala means the sixteen days of waxing or waning moon i.e. full moon to new moon or new moon to full moon. There is one more mantra called panchadasi consisting of 15 letters. If you add the sixteenth letter to panchadasi, it is called Shodasi. If one chants the shodasi mantra for the prescribed number of times, he or she will have no more births. This sixteenth bija of shodasi is hidden in this nama. Normally, this should be learnt only from a Guru. The sixteenth bija consists of the first four letters of this nama s+r+i+m =Srim. The Srim is called Lakshmi bija. The first nama talks about her creative power and the second nama talks about her power of sustenance. As a mother she creates and as the supreme queen she administers the universe.

LALITHA SAHASRANAMAM - MEANING

We have in the month of April 2009, discussed about the dhyan solka of Lalitha Sahasranamam. This consists of one thousand names of Lalithambigai. Lalithambigai is the maya part of the Brahman. She is the vimarsha form and is the cause for illusion or duality. The prakasha form of the Brahman is called Shiva and the vimarsha form of the Brahman is called Shakthi. Shiva is nirguna (without qualities) Brahman and Shakthi is saguna (with qualities) Brahman. The universe cannot function without the combination of the two. Shiva is not created by anybody and there is nothing above him in hierarchy. Therefore he is called athi or the first. Since he does not have a parentage, he is called anathi (orphan). Shiva created Shakthi to create, sustain and dissolve this universe. Therefore all the activities of this universe are under her control only. Why Shiva has chosen Shakthi? Shiva wanted to create somebody who can nurture this universe with motherly love and affection. Shiva also knows (Brahman is the knower of all) that only a woman can take care of this universe, like her own child. That is how Shakthi came into existence. That is why we call the earth as mother earth; we call the nature as Mother Nature. Every mother has their own role to play in nurturing her children. In the same way the Supreme Mother has her own role in sustaining us, in protecting us. Her administration is based on the law of the Lord which is called karma. She is called by various names such as Lalithambigai, Rajarajeshwari, Shakthi, Mother, etc. We have already discussed about her prakasha vimarsha maha maya swarupini form. Please go through the earlier postings to know more about her prakasha vimarsha maha maya swarupini. You can use the google search engine at the end of this site. This Lalitha Sahasranamam is said to have been recited by eight vak devis (vak devis – considered as authorities of sound and verses, Knowledgeable) in the presence of Lalithambigai at Her own request. This thousand namas or names were recited in the form of verses. These verses are also called mantras and compared to the verses of the Vedas. Every single nama has powerful meaning. If you look at these meanings, you will certainly understand the concept of vimarsha or shakthi form of the Brahman, which is also called as saguna Brahman. Her kundalini form has been beautifully described. It will be interesting to observe how the kinetic energy of the Brahman functions, as every aspect of the administration of this universe has been discussed in detail in this sahasranamam. We will shortly take up for discussion each nama or name and understand the meaning. As there are 1000 names, our discussions will continue through several postings. Our discussions on the Brahman will also continue. Kindly go through the Dhyan slokas and also about prakasha and vimarsha forms of the Brahman. This is an effort to understand the saguna Brahman that is easy for manifestation.

I AM THAT

We know that the Brahman is exists, but we do not initiate steps to realise it. For example we know that sunflower seeds have oil inside. But unless it is crushed, it is not possible to extract oil. Therefore, unless we initiate steps, we cannot realize the Brahman. The first step in this direction is meditation. That is why meditation is called a tool, a tool used by us to realize the Brahman. What do we do in the meditation? The fact is that we are not able to focus our mind more than a few seconds. The initial step in meditation therefore is will power and well defined goal. We get will power by repeated affirmations. We have to mentally affirm that we are all set to realize the Brahman within. This affirmation is very important. The affirmation is to be done not only during meditation, but all the time. In a way, this can also be called as perpetual meditation. Affirming the same thing several times raises the level of concentration and better focus on the subject of meditation. This concentration is the basic requirement for proper meditation. For example we can make the following affirmations. “I am the Brahman” or “I am now seeking the Brahman” etc. Once you are convinced with your own affirmations, your affirmations start working for you. You get your will power by repeated affirmations that helps you to reach your goal fast. The first stage is performing our duties, such as rituals. The next stage is pranayama, the breathing techniques. The third stage of mind control is attained by good control over breath. I would like to call pranayama or breathing techniques as just watching your breath. Observe every inhalation and exhalation with rapt attention. Concentrate on the gap between inhalation and exhalation. Once your mind is under your control, your sense organs are also under your control. Then meditate, focusing on the Brahman within. Why we should focus within when we say that Brahman exists everywhere? The idea is to begin this realization first from you. Once you realize the Brahman within you, the next would be to see everybody as the Brahman. This concept we will take up for discussion later. So, once you realize the Brahman within, the next stage is that you merge with him. Now you can call yourself as “I am That”. But to become a fully blessed person, you need more knowledge at this time. Basically self realization is not that difficult to attain. It has been made as difficult by prescribing too many measures, by attaching too much of importance on meditation, talking about kundalini etc. More than all these, the internal search or exploring within is important.

MEDITATION IS A TOOL

Brahman is without qualities. He does not have a form. But when the Brahman is associated with maya (Shiva and Shakthi in a single form called Arthanadeeswarar) he is called saguna Brahman, which means Brahman with qualities. The opposite of saguna is nrguna meaning without qualities. The qualities or gunas are attributed to the Brahman, because of the presence Shakthi or the kinetic energy. Shakthi is also known as maya. Maya is in the form of a veil and when the veil is removed the pure Brahman is there. Now we have two options to meditate upon. One is the Brahman with qualities or attributes. It is easier to meditate upon an object than meditating upon a sunya or vacuum. This is because of the ability of our mind to manifest on a form or qualities. There is nothing wrong on such meditations, at least in the initial stages of spirituality. But what are the qualities that can be meditated upon? For instance we can meditate upon his mercy, compassion, love, etc. The higher the qualities on which you meditate, more you identify with the Lord. Once you reach this stage of identifying yourself with the Lord, you get super human powers which are called siddhis. If you desire liberation, you have to proceed further from here. If your desire is for worldly life, you continue your activities with such powers and make a living. In the process you forget the ultimate destination of spirituality, merging with the Brahman. Please remember that identifying is different from merging. When you accumulate more and more of your karmas by enjoying and enacting the supernatural powers gifted to you by the Lord, you become frustrated with such worldly pleasures and decide to move forward to the next stage. Unfortunately, you realized this in the final stages of your present birth. You do not have time to mend your ways. The life comes to an end and you are reborn to enjoy or suffer out of the sanchita karmas that you have accumulated over several births. Sanchita karma is the bundle of karmas that we have accumulated over our past births. Only a portion of this bundle which is called prarabdha karma is unfolded during this birth and rest is carried over as agamya karmas to give effect in the future births. Our birth stops only when this agamya karma becomes zero. When you decide to advance in spirituality, please do not succumb to these siddhis. At the most you can test them for your own satisfaction. You could have observed that people with such powers always worship a particular form of God. These forms are mostly feminine which confirm that Shakthi is the kinetic energy. She is in the form of all the objects that exist in this universe. All these forms are perishable at some stage of their existence. In this case you have attained these siddhis by means of your meditative powers. But you do not acquire knowledge about the Brahman. Knowledge alone gives you the final liberation, not the meditation. Meditation is nothing but a tool to work with. Since you have mastered the techniques of meditation, you have all the qualities to merge with the Brahman. This stage is called kaivalyam. This is the final stage. Since you have merged with Brahman, there is no second other than the Brahman. In the earlier stage there were two, one is the Brahman and another is you. Since ‘you’ have merged with the Brahman, there is no second. Our ultimate aim should be to reach the stage of kaivalyam.

DEVELOPING THE THIRD EYE

Almost all the ancient scriptures talk about soul and the Brahman residing in a cave in the heart. Though they do not specifically talk about the biological heart, it is presumed that it refers the heart chakra. But recent studies are trying to confirm that the soul resides only in the area of our third eye (ajna chakra). There are two endocrine glands in the area of the third eye. One is pineal gland and another is pituitary gland. Out of the two the pineal gland is placed in the centre of brain, just behind the centre of the two eye brows. It is located in the posterior wall of the third ventricle in the brain. Third ventricle is a cavity located below the lateral ventricles and contains cerebrospinal fluid. Biologically it is proved that the pineal gland is located in a cavity, resembling a cave. It is also said that the pineal gland loses its effective functioning after attaining puberty. The pineal gland secretes a hormone called melatonin. This hormone is responsible for deep sleep stage which normally occurs two to three hours after commencement of our sleep. The pineal gland functions in harmony with the hypothalamus, a nervous organ located in the base of the brain and in the lateral walls of the third ventricle where pineal gland itself is placed. Hypothalamus is a cluster of neurological centers that regulate many activities including the functioning of the pituitary gland. Pituitary gland controls the secretion of the hormones of other glands. Major activities such as desire for sex, requirement of water for controlling the digestive fire, requirement of food for keeping the digestive fire active are all controlled by the hypothalamus. It does not function alone, but functions in unison with the pineal gland. Pineal gland is sensitive to light and to activate the pineal gland, light is to be drawn through the crown chakra. Let us visualise the sun light entering through the crown chakra to the pineal gland. By persistent practice, you will feel a sort of stiffness or heaviness in the area of your medulla oblongata which is also called the back head chakra. You will also feel the pressure in the throat chakra in the spinal cord. These are the problems associated with activating the third eye and can be cured by physical exercise. You have to further visualise that the light entering through the crown chakra, passing through the pineal and pituitary glands reach the base chakra to activate the dormant kundalini energy. This is possible in two steps. One is visualizing the energy of the sun entering through the crown chakra to the base chakra. Second is by concentrating on the area, between the pineal and pituitary glands to make them vibrate. The vibrations of these two glands produce a light, powerful enough to make the kundalini ascend as it is already activated by the visualised light of the sun. The continuous concentration on the third eye area will fully activate your third eye and you develop intuitive power. A fully activated third eye takes you to the advanced stage of spirituality. When you become spiritually advanced, your karmic account becomes depleted. When your karmic account is depleted, your ego also goes. A fully activated third eye takes you to the higher planes thereby making your consciousness in commune with spiritual masters who may not exist with their physical bodies. You will receive further directions from these masters.