LALITHA SAHASRANAMAM 809 - 818

Parātparā (809)

Para means supreme. Paratpara means the highest level of Supremacy. There is nothing superior to parātparā. During navavarana puja, in 9th avarana (ninth avarana puja can be performed only by those who got initiated into Shodasi mantra. Those who are initiated into Panchadasi mantra can perform puja upto 8th avarana only) mantra says “parayā (nama 366), aparayā , parāparayā (nama 790)”. These three stages have been discussed in nama 790. This nama is ‘parātparā’, the higher stage than para. This stage is beyond the reach of verbal description as this is beyond human comprehension. This is subtler than the subtlest. Her subtlest form is Kundalini and Parātparā is subtler than kundalini. Lalitha Trisati nama 236 is ‘sāmānādhika varjitā’ which means ‘She is beyond comaprison’. Bhagavad Gita (XI.43) says “Lord of incomparable might, in all the three worlds there is none else even equal to you. How then, any better?” Nama 198 of this sahasranamam also conveys the same meaning.

There is also an interpretation that She is superior to Brahma, Vishnu and Shiva.

Pāśa hastā (810)

She has a noose in Her hand. This has been already discussed in nama 6.

Pāśa also means anything that binds a soul. This nama could also mean that She helps in unbinding a soul from karmic afflictions for realisation. As long as karmas remain, realisation is not possible.

Pāśa hantri (811)

She is the destroyer of pāśa. Pāśa here means bondage, attachment, etc. These are the negative factors in realizing Shiva. She destroys bondage and attachments for those who deserve to know Shiva. Please recall nama 727 Shiva jnana pradayini.

Paramantra-vibhedini (812)

Para means alien or hostile. Para is different from parā. Para mantra means mantras that cause enmity. These types of mantras are known as ‘ari mantras’. These mantras are used in witchcraft and black magic. Vibhedini means breaks apart. By destroying such evil mantras, She protects Her devotees.

This nama is also split as para + mantra + avi + bhedini. Para also means chief matter or paramount object, mantra means those who chant mantras, avi means sins (this meaning is as per Linga Purana – Chapter 92 – verse 143. Dictionaries do not convey this meaning. Linga purana refers to a place called Avimukta, an extinct place equivalent to Varanasi (Kasi) that was free of all sins) and bhedini means destroyer. This means that She destroys sins of those who recite supreme mantras like Panchadasi and Shodasi.

Mūrtā (813)

She is with forms. Brhadaranyaka Upanishad (II.iii.1) says “Brahman has two forms – gross and subtle”. Formless Brahman is made as ‘mūrtā’ due to ignorance or maya.

A-mūrtā (814)

She is without forms. Subtle is not the right word to interpret this nama. She is beyond Her subtlest form kundalini. Brhadaranyaka Upanishad (II.iii.3) describes this formless as “it is immortal, unlimited and undefined.”

Brahman has two distinct characters – without form and with form. Without form is realised as self-illuminating light (nama 806) and with form is seen in places of worship such as idols, Sri Chakra, etc. A devotee is said to be advancing spiritually only if he is able to migrate from the latter stage to the former stage.

These two namas can also be interpreted as follows. Out of the five elements, akash and air are invisible (Murtha). Earth, fire and water are visible (a-murtha). She is in the form of these elements.

Vishnu Sahasranamam nama 720 is a-mūrtiman. Krishna says In Bhagavad Gita (IV.6) “Though birthless and deathless, and the Lord of all beings, I manifest myself through my own Yogamaya (divine potency known as maya), keeping my Nature (Prakriti) under control.” This explains Divine incarnations. Forms are the result of karmas. Since Brahman is devoid of karmas, He is formless.

Anitya-tṛptā (815)

Nama 556 is ‘nitya-tṛptā’. A-nitya means things that are perishable. She is happy with the offerings of perishables. In fact She does not need either perishable or imperishable as everything originate from Her. What She needs is only the unstinted and untainted devotion. Krishna says in Bhagavad Gita (IX.26) “Whoever offers to me with love, a leaf, a flower, a fruits and water I appear in person to them”.

(Further reading: This nama should be interpreted as ‘EVEN by perishable offerings’. She is too fond of blemishless or pure devotion in terms of nama 118 than perishable offerings. One has to spend more time in realising Her than worshipping Her. In other words, one has to spend more time on meditating Her, rather than associating with rituals. However, rituals form the strong foundation to higher level of spirituality. But the transition from rituals to meditation should be at the earliest, as otherwise, one could be wasting his precious time.)

Muni-mānasa-hamsikā (816)

She appears as swans in the minds of sages. Muni means sages, manasa means mind and hamsika means swans. Please refer nama 372. bhakta-mānasa-hamsikā that conveys the same meaning. The difference is between muni and bhakta. Munis (sages) are referred here specifically as they are realised souls. Bhakta means everyone who is devoted to Her. All devotees are not realized souls.

Satya-vratā (817)

She can be attained by the vow of speaking truth always. She Herself is the embodiment of Truth (nama 693). Satyam means the Brahman (Satyan, jnanam anantham Brahma).

Shiva Sutra (III.26) says “śarīravṛttir vratam” which means ‘remaining in the body is a vow of pious act.’ According to Shiva Sutra, re result of such vows is Shiva realisation. Vow is mental determination. The one who is spiritually bankrupt (mind) by exhibiting religious piety (body) never attains Her. The importance of speaking truth is emphasized in this nama.

In Valmiki Ramayana (VI.xviii.33) Sri Rama says “I vouchsafe security against all living beings to him who comes to me only one and seeks protection (from me), saying ‘I am yours’: such is my vow.”

Satya rūpā (818)

She is the embodiment of truth. Truth prevails during past, present and future. Rig-Veda (VII.104.12) says “A prudent person easily discriminates between truth and falsehood, since the two words are mutually at Variance. Of these two, the love-divine, cherishes truth and virtue. He, verily, destroys the falsehood.” The next verse says “All such persons lie entangled in the chair of Lord of resplendence.”

Truth is considered as one of the important aspects of spirituality. That is why She likes those who speak truth. Brahman has two aspects ‘sat’ and ‘a-sat’. Shiva along with Shakthi sustains this universe by nurturing ‘sat’ (truth) by destroying ‘a-sat’ (lie).