LALITHA SAHASRANAMAM 706 - 708

Guhāmbā (706)

There are two interpretations possible for this nama. 1. Guha means Lord Subrahmanya and amba means Mother. She is Subrahmanya’s mother. Sbrahmanya or Skanda or Muruga is the son of Shiva and Parvati. There are many stories regarding the birth of Guha. But He was created for the purpose of destroying demons (demons mean evil acts or persons indulging in evil acts).

2. Guha also means concealed and ambha means Mother. Katha Upanishad (I.iii.1) says “guhām praviṣṭau” which means ‘present in the cave of the intellect’. The Upanishad further explains that the two (Self and self) enjoy the fruits of actions, residing in the cave of the intellect, which is the best place for realization. It is said that self and Self are related to each other like light and shade. When self and Self are referred, it appears as if scriptures endorse duality, because self is not different from Self. But reasoning for this type of interpretation is provided in subsequent namas. This nama says that She is in a secret place.

Guhya rūpini (707)

This is an extension of the previous nama. The previous nama said that She is in a secret place and this nama goes further and says that Her form itself is secretive. Duality is gross and non-duality is subtle. Guhamba (mother of Guha) is gross and guhya rupini is subtle. Her kamakala form is subtle and Her kundalini form is the subtlest. Further, duality is perishable and it does not transcend time and space. Non-duality is imperishable and transcends time and space. Everything associated with Her is secretive in nature. For example, Her Panchadasi or Shodasi mantras, Her rituals such as navavarana puja, kundalini, etc. Katha Upanishad (II.i.12) says that when one knows the Brahman hidden in the secretive place, Brahman does not want to conceal Himself for him alone. After Self-realisation, the duality goes for ever and non-duality alone prevails. But Self-realisation is very rare says Krishna. “Hardly one among thousands strives to realise me and only rare among them knows me in reality” (Bhagavad Gita VII.3).

There is an Upanishad called “Guhya Upanishad” and Kurma Purana says that She is Guhya Upanishad. Vishnu Sahasranamam nama 542 Guhyaya.

Sarvopādhi-vinirmuktā (708)

She is free from all limitations. This is also known as upādhi, which means condition. Due to upādhi unlimited thing appears as limited. Another interpretation for upādhi is acquiring the character of an object in the vicinity. For example, Shiva is in crystal complexion and Shakthi is red complexioned (Recall dhyan verse). When Shakthi sits by the side of Shiva, He also turns red. This is upādhi. Upādhi is of four types: Consciousness limited by - intellect, knowledge, individual and maya. The true form of the Brahman is concealed by these upādhis. Sarva = entire, upādhi = conditions, vinirmukta = free. This nama means She is beyond all these upādhis. Brahman is beyond all upādhis.

The previous namas limited Her attributes by saying that She is the mother of Subrahmanya, She resides in a secretive place, limitations by forms such as Sarasvati, Mahalakshmi, etc. Brahman is omnipresent. Brahman is interpreted in two ways. One is non-duality and another is duality. The explanation of the Brahman in dualistic way is for those who are still associated with worshipping forms by involving in rituals. Interpretation of Brahman in non-dualistic way is for the knowledgeable. But this dual interpretation does not mean that scriptures contradict each other. All of them convey the same Brahman, but the quality of the path is different.

This nama again confirms Her stature as nirguna Brahman.