LALITHA SAHASRANAMAM 868 - 874

Mugdhā (868)

She is beautiful. Mugdhā also means innocent. Innocence is a quality that lacks intent to injure others. She being Sri Mata, She cannot injure Her children. Quality of innocence makes Her beautiful.

She is beautiful because “she is the creator of appearance of self-power, the amazing svātantrya Shakthi of Shiva.” (Tantralokah I.71)

There are other namas that narrate Her beauty are 48 and 462.

Kṣipra-prasādini (869)

Kṣipra means quickly. It is said that salvation is delayed if other gods are worshipped. But if She is worshipped, salvation is attained in this birth itself. To prove this point, Her mantras like ‘Maha Shodasi” said to give salvation in this birth itself. It is called ‘moksha sadhana’, practicing to liberation. This is because, She is not different from Shiva, the Brahman and She alone is capable of taking a true devotee to Shiva.

It is also said that prayers, japa and oblations performed without continuity makes one eligible for salvation in the next birth (because of lack of continuity, salvation gets postponed to the next birth).

Krishna says in Bhagavad Gita (XVI.6) “The divine gift is conducive to liberation.” The divine gift is attained through pure devotion.

{Further reading on moksha: The bija ‘sauh’ (सैः) is known as amrtabija. The one, who fixes his constant attention on this bija for 48 minutes, brings under his control the entire multitude of mantras and mudras. If he continues this practice for nine hours, all gods and goddesses come to him and offer him moksha. (Para-Trisika-Vivarana 9-18)}

Antarmuka-samārādhyā (870)

She is worshipped by those who look within. She has to be realized by internal search and exploration. This is based on the theory that Atman resides within.

Bahirmukha-sudurlabhā (871)

She is very difficult to attain for those who are not able to look within. Mind is the prime factor to look within. Unless senses are controlled, it is difficult to control the mind.

Soundarya Lahari (verse 95) says “It is difficult for those who have not controlled their senses to attain you.”

Katha Upanishad (II.i.2) also explains this. “Immature people run after external objects and they invariably get caught in the widespread net of death. Wise people, however, know where true immortality is. That is why they reject everything in this world, knowing that these things are short lived.”

This nama says that She cannot be attained by those who continue to be addicted to sensory pleasures. Addiction is different from necessity.

Nama 188 is ‘durlabha’. Durlabha means difficult and su-durlabha means very difficult.

Trayī (872)

Trayī means three and here it refers to three Vedas, Rig, Yajur and Sama. In fact, She is revered as the mother of Vedas (nama 338 Veda janani). This nama says that She is in the form of three Vedas.

Shakthi Mahimna Stotram of sage Durvasa (verses 5, 6 and 7) offer an explanation for this nama. Vakbhava bija ‘iym’ (ऐं) is the seed of Vedas. Rig Veda starts with the letter ‘A’, Yajur Veda starts with the letter ‘E’ and Sama Vedas also starts with the letter ‘A’. A + E + A = ऐ. If a bindu is added to ऐ (I) it becomes ऐं (iym). It is the light ऐं that illuminates all the mantras and tantras. This vakbhava bija in turn gives rise to 51 letters, distributed amongst eight Vak Devis, the authors of this Sahasranamam giving rise to words. Hence, Vakbhava bija is called the seed of Vedas. This can also be considered as the Vakbhava kuta, the first kuta of Panchadasi.

Trivarga-nilayā (873)

Trivarga means past, present and future or dharma, artha and kama (three of the four purusharthas, moksha is the other one).

Nama 760 ‘trivarga-datri' conveys the same maning.

Tristhā (874)

This is a recapitulation of the previous nama. This nama says that She is present in all the triads. There are many triads. Past, present and future; Brahma, Vishnu and Rudra; Creation, sustenance and dissolution; the three letters of OM a, u and m; the three types of karmas, prarabdham, sanchitam and agamyam; three gunas – satva, rajas and tamo; iccha, jnana and kriya shakthis, etc.

Markandeya Purana (21.36 – 38) says “In you reside the three matras of time (short, long and medium), O Goddess, all that exists and does not exist, the three worlds, the three Vedas, the three sciences, the three fires, the three lights, three colours, the three qualities, the three sounds, the three Vedas, and the three ashramas, the three times and the three states of life, the pitrs, day night and the rest. This trinity of standards in your form Oh! Goddess Sarasvati.”

{For further reading: When the third person (nara or a human being), the second person (Shakthi) and the first person (Shiva) are used together, simultaneously there is the absorption of the lower in the higher and higher because it is the higher that contains the truth of the lower. This means that Shiva aspect prevails in Shakthi aspect and Shakthi aspect prevails in nara aspect. Thus Shiva aspect prevails all over. Nara-rupa (rupa means form) first rises to Shakthi rupa and then to Shiva rupa. Nara rupa cannot rise to Shiva rupa, leaving aside the intervening Shakthi rupa. This is the reason that Shiva always addresses Devi in the second person. This is known as Trika philosophy. Shiva is known as prakasha, Shakthi is known as vimarsha and their samarasya (equipoise) is known as identity in difference, the living beings.)