LALITHA SAHASRANAMAM 645- 650.

Sarva-vedanta-samvedya (645)


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

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

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

Satya-ananda-svarupini (646)

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

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

Lopamudrarchita (647)

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

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

Lila-klpta-brahmanda-mandala (648)

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

Adrshya (649)

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

Drshyarahita (650)

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