LALITHA SAHASRANAMAM 891 - 896

Vidrumābhā (891)

Vidrumā means coral coloured. Coral is red in colour, which is Her complexion. Vidrumā also means tree of knowledge. Tree is compared to knowledge, as several trees originate from a single tree. In the same way a guru produces several disciples. She is addressed as Guru in namas 603, 713 and 722. She passes on the knowledge and wisdom to Her devotees like a tree producing many other trees.

Vaiṣṇavi (892)

She is in the power of Vishnu. Vishnu and Lalithambigai are said to be brother and sister. They both destroy demons who cause trouble to virtuous men, they have the same types of weapons, etc. There are a lot of similarities between them. The next nama explains further.

Viśnurūpini (893)

She is the form of Vishnu. There are other namas in this Sahasranamam that confirm that She is Vishun’s form. Namas 267, 298 and 838 convey the same meaning.

Shakthi is the Divine potency. Krishna calls this as ‘yogamaya’. Krishna says “Though birthless and deathless and the Lord of all beings, I manifest myself through my own Yogamaya keeping my nature (Prakriti) under control.” Nama 339 is ‘Vishnu maya’ which says that She is the divine potency of Vishnu, the sustainer of the universe. The present nama goes further and says that

She is Vishnu. Shakthi (maya) is the mirror in which the Brahman realises His own splendour. But this nama does not say that She is maya, as this has already been said in nama 339. This nama says that She is the sustainer of the universe, as Vishnu is known for sustainment.

A number of epics draw comparisons between Vishnu and Devi.

Ayoniḥ (894)

Yoni is generally used to indicate the divine procreative energy, also known as the source of origin. A-yoni means She is without origin. Yoni also means abode and a-yoni means She is without abode, which refers to Her omnipresence. The next nama gives opposite interpretation.

Yoni-nilayā (895)

Mundaka Upanishad (III.i.3) says “rukmacarṇaṁ kartāramīsaṁ puruṣaṁ brahmayonim”. This means ‘the Brahman, the luminous Creator is the cause of Brahma (hiranyagarbha) , the Supreme Being.’ Therefore, ‘brahmayonim’ means the Nature or Prakriti. Prakriti is the cause for creation, when it is associated with the soul.

Shvetashvatara Upanishad (IV.11) also conveys the same message. It says Brahman presides over the source of everything. He sustains the world when it comes into being, and again when it perishes, it goes back into him. He controls everything.

Brahma Sutra (I.iv.27) also says “Brahman is declared to be the yoni (source)”.

All these scriptures point out that the Creator is the source of origin, which is known as yoni, the material cause. This nama says that She is the Creator.

Soundarya Lahari Verse 11 while discussing about Sri Chakra, subtly conveys the origin of the universe.

Kūṭasthā (896)

Kūṭ means unintelligible which means ignorance, an influence of maya. Ignorance is the outcome of indulging in samsara (worldly affairs) and stha means occupied with or engaged in. Therefore, kūṭasthā means engaging in ignorance. This nama says that She abides in ignorance!

{Further reading on kūṭasthā: Brahman is reflected in countless facets of maya or the innumerable individual ajnana (unintelligible) also known as soul. Ignorance is the casual body of an individual. Under its spell the finite soul gets identified with mind and appears as the ego. Ego further identifies with sensory organs and becomes an individual being. The ego is always subjected to change. Behind this ever changing ego, the changeless Brahman shines as the immutable Self and this is known as kūṭasthā. When the individual soul functions as the experiencer (known as ‘bhoktā’) and the doer (karta), the immutable Self (kūṭasthā) stays behind as a witness (sakshi) for all actions. The unchangeable Self is not affected by ignorance as it is only a witness and does not partake in both mental and physical actions. She is called as Kūṭasthā because She is not subjected to change. Changes occur only if associated with thoughts and actions. This is also known Kūṭasthā chaitanya or Krishna consciousness or Christ consciousness.}

Krishna also refers to Kūṭasthā in Bhagavad Gita (XII.3). He says “Kūṭastha macalam dhruvam” which means changeless, constant and immovable (the Brahman).