LALITHA SAHASRANAMAM 782 - 785

Parākāśā (782)

She is the supreme akash or ether or space. Parākāśā is often used to mean the Brahman. This is due to three factors. First the vast stretch of ether and secondly its purity, thirdly its imperceptibleness and lastly it is subtle in nature. Both shine and rain come from akash. These are the reasons for comparing akash to the Brahman. Since She is the Brahman, She is compared to akash. When one is not able to comprehend subtle matters, normally a comparison is made to known things. Since the Brahman is the subtlest of all, a comparison is made to ether or akash.

Brahma Sutra (I.i.22) says “ākāś tat lingāt”. This means that akash is the Brahman owing to the indicatory mark of that. The indicatory mark is explained in Chandogya Upanishad (I.ix.1). It says ‘End of this earth is space, as everything that arises from space and also goes back into space. Space is superior to everything. Space is the highest goal.” This Upanishad again says (VIII.xiv) ‘That which is described as space manifests names and forms. These names and forms are within Brahman.”

Taittiriya Upanishad says that Brahman is bliss (III.vi) “Bhrigu (a great sage) came to know that bliss is Brahman, for it is from bliss that these beings are born. Having been born, they are supported by bliss and when they perish, they go back to bliss. It is Varuna who taught this Truth. This Truth is in the empty space of the heart.”

The point driven home by the Upanishads is that Brahman is vast empty space. Katha Upanishad also confirms this by saying (II.ii.2) “The Self is everywhere......It supports everything and is the air in the space between the earth and heaven.”

This nama says in a single word the teachings of these Upanishads. Lalitha Sahasranamam is in mantra form. Hence it is said that this should not be recited like musical notes (raga and svara) or with any musical instruments. Vedas should never be recited in notes form or accompanied by musical instruments.

Prāṇadhā (783)

She is the giver of vital breath or prana. Her subtle form continues to be discussed. Like akash prana also is subtle. Like akash, prana is also life giving. Sun and rain come from akash that are under Her control. Prana also is controlled by Her. The omnipresence nature of the Brahman is being explained by Vak Devis. The next Brahma Sutra (I.i.23) says “On that very ground, Prana is Brahman”. Chandogya Upanishad also says (I.xi.5) says “In prana all things that we see around us disappear. And at the time of appearance they appear from prana.”

Brhadaranyaka Upanishad (IV.iv.18) says “those who have known the prana of prana” which means subtle of the subtlest, the Brahman, because ‘Self is taintless and beyond the subtle ether.’ (IV.iv.20 of Br.U)

Prāṇa-rūpiṇī (784)

This is in confirmation of the previous nama. The previous nama said that She is the giver of prana and this nama says that She is the embodiment of prana. Unless something is overflowing, it cannot be shared. She cannot be the giver of prana unless She is full of prana and prana overflows from Her. These types of namas are available in plenty in this Sahasranamam. For example namas 736 and 737.

Chandogya Upanishad explains these namas (782-784). “‘I know that prana is Brahman. But I do not know that ‘ka’ and ‘kha’ are Brahman.’ The fire replies ‘ka is kha and kha is ka’ (meaning both are same) and taught him that Brahman is both prana and akash.’” This teaching of Agni goes to prove that Brahman is everything. ‘ka and ‘kha’ are only taken as examples. For example Mr. A and Mr. B are the same. Both of them are Brahman. If Mr. A realises this fact, he is known as knowledgeable and Self-realized. If B does not understand this, then he is called ignorant.

Mārthaṇda-bhairavārādhya (785)

She is worshipped by Mārthaṇda-bhairavā. He is posited in the 24th prahara (wall) of Sri Puram. Sri Chakra is in the centre of this Sri Puram. Anything associated with Her is prefixed with Sri, a sign of auspiciousness. Some are of the opinion that Mārthaṇda-bhairavā is the sun. Sage Durvasa says that he worships him with his wife Chaya Devi. Sun’s wife is Chaya Devi. Then this nama means that She is worshipped by sun.

Others are of the opinion that Bhairava here means vatuka bhairavas who are also great devotees of Her. They are also posited in Sri Puram and constantly meditate on Her.

There are 64 Bhairavas and Marthanda Bhairava is one among them. These 64 Bhairavas are grouped under eight categories and each category is headed by one Bhairava and these eight Bhairavas are called Ashtanga Bhairavas. Marthanda Bhairava comes under the first group headed by Asitanga Bhairava. (Bhairavas have been extensively dealt with in this site and please use the search engine at the top of this site to know more on this subject. Vijnana Bhairava is different from this.)

Bhairava means Shiva. Shiva Sutra (I.5) says “udyamao Bahiravah” which means ‘sudden realization like a flash is Shiva’. Realisation always happens suddenly. It is like a light. When the light is not switched on, the place remains in darkness. Once the light is switched on, the room is flooded with light. Realisation also happens this way. We go on acquiring knowledge and we know that Brahman is present everywhere. This is only assumption and presumption. But, realisation is different. Realisation is understanding and personally experiencing the Truth. Truth means everything is Brahman. In this nama ‘marthanda’ refers to the flash of light. Therefore, in this context ‘marthanda bahirava’ means Shiva. The one who has realized Shiva and merges with Him is also known as Shiva. She is worshipped by such devotees.