Deśa-kālā-paricinnā (701)
She is not limited by space (deśa) and time (kālā). Sage Patanjali in his yoga sutra (aphorisms on yoga) says “He (the Brahman) is the teacher of teachers, not limited by time (I.26)”. This is the unique quality of the Brahman. All the beings are bound by space and time.
In this Sahasranamam, there are many namas that confirm the status of Brahman on Lalithambigai. But each of these namas convey different qualities of the Brahman. It is also pertinent to note that Brahman is beyond qualities and attributes. For easier understanding Brahman is classified into two categories – Saguna Brahman (with attributes) and Nirguna Brahman (without attributes). Saguna Brahman is Shakthi and Nirguna Brahman is Shiva. One without the other becomes non-functional.
Sarvagā (702)
She is omnipresent. This is the result of the previous nama. When time and space are transcended, the resultant factor is omnipresence, yet another quality of the Brahman. There is a story about Her omnipresent nature. When She was doing penance, Brahma appeared before Her and offered a boon and She asked for the boon of being omnipresent. But this cannot be correlated with this Sahasranamam particularly in view of namas 58 ‘panca-brahmāsana-sthitā’ and 249 ‘paṇca-pretāsanāsīnā’.
Because of being ‘Sarvagā’, She is also ‘Sarvajṇā’ (nama 196), knower of everything (omniscient). The omnipresent nature also indicates that She is the soul of living beings. Isha Upanishad says (5) “asya sarvasya antaḥ, asya sarvasya bāhyataḥ” which means the inner most being of all constitutes its outside also’. Narayana Sūktam says (Māhā Nārāyana Upanishad 13.5) says “antar bhahisca tat sarvam vyāypya nārāyana stitaḥ” which means ‘all that pervade both inside and outside is Narayana. Devi Mahatmiyam 566 says “sarva svarupae sarveśae sarva śakthi samanvithae” which means “embodiment of all beings, the supreme ruler and embodiment of all the powers”. This is the nature of ‘Sarvagā’.
Sarva-mohini (703)
She casts Her spell on everybody. She casts Her spell through the effect of maya. Omnipresent means that She is present in all the objects, whether perishable or non-perishable, present as contradictory attributes, present as opposites. This leads to bewilderment of Her nature. This nama solves this bewilderment.
This is explained in Devi Mahatmiyam (I.55) “mahāmāyā ....... jnānināmāpi cetamsi devi bhagavathi hi sā” meaning that ‘the great maya form of Devi Bhagavathi attracts even the minds of jnanis by casting Her spell.’ Shiva says “this supreme Shakthi is in me and is Brahman. This māyā is dear to me, it is infinite and the universe is bewildered by this.”
Bhagavad Gita V.16 explains how She casts Her spell. “The omnipresent God (refer nama 702 above) does not receive the virtue or sin of anyone. Knowledge is enveloped in ignorance. Hence it is that beings which are constantly falling prey to delusion (maya).” Maya means that power by which experience can be measured, as opposed to the Brahman which is immeasurable, as Brahman is omnipresent. That is why She is known as prakasha vimarsha maha maya svarupini
Maya is a deterrent factor in realising the Brahman. She will withdraw Her spell of maya only for those who are spiritually advancing.
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