LALITHA SAHASRANAMAM 918 - 923

Caitanyārghya-samārādhyā (918)

Caitanya is the foundational consciousness that has absolute freedom of knowing and doing. Shiva Sutra (I.1) says “caitanyam-atma”. Caitanya is totally independent. Only Shiva alone possesses this totally independent Supreme Consciousness. All other living beings depend upon this Supreme Consciousness. Arghya means the water offered to respectable guests. Bhavanopanishad (10) says ‘jnanam argyam’ which means knowledge is the best argyam. When devotion is offered with knowledge, liberation is attained.

Bhuvaneshvari mantra is also known as Caitanya mantra. The repetition of this mantra ten thousand times is said to absolve sins. There are two Bhuvanehsvari mantras. One is single bija (hrīṁ) and another has three bijas (aiṃ-hrīṁ-śrīṁ).

{Further reading: Caitanya is the pure consciousness, which is the essence of the Brahman, who manifests in three forms. They are Īśvarā, Hiranyagarbha, and Virāt. The fourth manifestation of the Brahman is ‘tūriyā’. This is the non-dualistic consciousness that appears in different forms due to different preconditioned souls, based on their karmic afflictions. Consciousness limited by ignorance is Īśvarā and consciousness conditioned by anthakkaranam (mind, intellect, consciousness and ego) is soul. Both Īśvarā and soul (also known as jīvā) act merely as witnesses (sākṣhī). Consciousness is generally classified as four types: consciousness related to object, consciousness related to knower, consciousness related to means of knowledge and consciousness related to pure knowledge.}

This nama says that She is worshipped with consciousness as offerings.

Caitanya-kusuma-priyā (919)

She is very fond of kusum flower. Here consciousness is compared to flower by poets. This is because flower is primarily responsible for the ultimate fruit (liberation). The kusum flower mentioned here represents eight qualities that are the basic requirements for spiritual progress. Each such quality is referred as a flower in the following verse.

ahimsā prathamam puśpam puśpam indriya-nigraha:

sarva-bhūta-dayā puśpam kśamā puśpam viseśata:

jnānam puśpam tapa: puśpam dhyānam puśpam tathaiva ca

satyam aśtavidham puśpam viśno: prītikaram bhavet

This verse says non-violence is the first flower, conquering the senses is the second flower, pity on living beings is the third, compassion is the fourth, wisdom is the fifth, penance is the sixth, truth is the seventh and meditation is the eighth flower.

Caitanya is said to be the combination of eight flowers mentioned in the verse and these flowers together is referred as kusuma flower.

This nama means that She does not need flowers picked from plants. Gross flowers are extraneous to one’s consciousness. What She needs is subtle flowers comprising of the above qualities. Krishna explicitly explains this in Bhagavad Gita (IX.26). “Whosoever offers to me with love, a leaf, a flower, a fruit, or even water, I appear in person before him.”

Soundarya Lahari verse 3 says “caitanya stabaka makaranda srutijhari” which means ‘the sweetness of knowledge of the Self overflows from the blossomed flowers of caitanya’. The overflowing knowledge manifests as bliss.

Sudama (also known as Kuchela) and Krishna studied together during their young age and were very good friends. Sudama could not make a decent living. His wife compelled him to meet Krishna. Sudama carried with him parched rice in a worn out cloth. When they met, Krishna forcibly pulled the pack of worn out cloth and the parched rice grains fell on the floor. Krishna addressed Sudama “Oh! Friend, this loving present brought by you affords me supreme delight. The parched rice will satisfy me and the entire universe.” By saying so, Krishna picked up the grains from the floor and consumed. Sudama did not ask Krishna any favours and returned to his place. On reaching his place he saw his small house had become a huge bungalow. The parched grains that Sudama offered to Krishna was filled with love for Him and Krishna reciprocated his deep and true love by offering him material prosperity. This story appears in Srimad Bhagavata and highlights the value of true devotion.

Sadoditā (920)

She is eternally shining (reference can be made to namas 6, 275 and 596 where She is compared to sun). She shines in the mind of virtuous men.

Chandogya Upanishad (III.xi.2) says “In Brahmaloka, the sun never rose, nor did it ever set.”

Sadā-tuṣṭā (921)

Sadā means always and tuṣṭā means pleased or satisfied. She always remains satisfied, because of the attributes mentioned in namas 252 and 656. She always remains contended because of true devotion.

The quality of the Brahman is eternal contentment, as the Brahman does not partake in any actions and always remain as a witness. Actions alone cause discontentment, a quality of souls. When one realises the ever content Brahman, he also becomes contended.

Taruṇāditya-pāṭalā (922)

Pāṭalā means pale red, the colour of rising sun. This colour has more of red (Her complexion) and less of white (complexion of Shiva). This means that Her qualities are more predominant than that of Shiva while sustaining the universe.

She assumes different complexions depending upon the form in which She is contemplated. Brhadaranyaka Upanishad (II.iii.6) describes the Brahman with limiting adjuncts. It describes the Brahman in various forms, “Like a cloth dyed with turmeric, or like grey sheep’s wool, or like the insect called indigo, or like a white lotus, or like a flash of lightning.”

The same Upanishad (III.ix.21) again says “Faith rests on the heart, for one knows faith through the heart”. The one who needs salvation meditates Her in white complexion, the one who needs bravery meditates Her in red complexion. Yama, the Lord of death is dark complexioned. Goddess Saravasvati is visualised sitting on a white lotus. White means knowledge. Every colour has got qualities. Each devotee visualises Her in different complexion based upon his needs.

Each chakra shines in different colours in kundalini meditation. Such colours have different qualities and when kundalini is predominant in a particular chakra, the qualities of that colour become predominant in the practitioner.

This nama does not overrule Her red complexion as discussed in dhyan verses. This nama says that Her complexion changes depending upon what is prayed for.

Dakśinā-dakśinārādhyā (923)

She is adored by right hand worshippers known as dakśinācarā. Left hand worshippers are called vāmācarā. She is adored both by dakśinācarā and vāmācarā methods as explained in nama 912.

Dakśina also means knowledgeable men a-dakśinā means ignorant men. She is worshipped both by wise and ignorant. Anybody who worships Her is a devotee. A devotee could be knowledgeable or ignorant. Knowledgeable means the one who pursues the Brahman mentally, expecting nothing in return from Her, except salvation. Ignorant means the one who continues to be associated with rituals expecting something in return from Her.

Dakśinā also means offerings made to one’s Guru. It can also be interpreted that She is pleased when offerings are made to a Guru who initiates disciples into Sri Vidya cult.

Krishna says in Bhagavad Gita (VII.15, 16 and 17) “foolish and vile men of evil deeds do not adore me. Four types of devotees of noble deeds worship me: the seeker after worldly possessions, the afflicted, the seeker for knowledge and man of wisdom. Of these best is the man of wisdom, ever established in me and possessed of exclusive devotion. I am extremely dear to that man and he is extremely dear to me.”