Śruti-saṃstuta-vaibhavā (929)
Śruti means Vedas and saṃstuta means experience. This nama says that She is celebrated through Vedas. The source of this nama is Bahvṛcā Upanishad (107th of 108 commonly known Upanishads) which says that Devi (She is referred as Mahā Tripurasundari and Lalithambigai) is the Creator and from Her alone everything was created. The Upanishad reaffirms Her Brahmanic status. Brahman is praised in all the Vedas and Upanishads.
It is also said that Devi has four types of powers, peace, knowledge, immutableness and restraint that are Her own. It is also said that Shiva enjoys His bliss through Her four independent powers. All other powers of Devi are given by Shiva.
Kena Upanishad (IV.8) says “Austerity, self-restraint and spiritual practice form the foundation of Self-knowledge. The Vedas are its limbs and truth is its abode.”
{Further reading: The following well known verse says that Shiva is the source of knowledge of Vedas, Upanishads and epics.
“śruti smriti purānām ālayam karunālayam
namāmi bhagavadpādam śankaraṃ lokaśankaraṃ”
Meaning of the above verse: I prostrate to Lord Shiva, who causes welfare to the universe, who is the repository of the divine Knowledge of Vedas, Upanishads and texts of mythology and who is the embodiment of mercy.
Difference between śruti and smṛti: Śruti is sacred eternal sounds or words as eternally heard by certain holy sages called Ṛṣis, and so differing from smṛti or what is only remembered and handed down in writing by human authors.}
Mansvini (930)
Her mind is svatantra or self-dependence, self-will or freedom. This is known as svatantrya Shakthi or the power of autonomy. This is the stage where the manifestation of existence has not yet started. It abides in transcendence as designated will in which that which is to be willed has not yet become prominent. This will is only a state of consciousness of the transcendental being. The Brahman is always conscious of His own nature. This nama says that She has equanimous mind.
She has svantra svabhava which means independence is Her essential nature.
Brhadaranyaka Upanishad (IV.iv.20) says, “Through the mind alone the Brahman is to be realised.”
Mānavatī (931)
She has a mind of high moral or intellectual value, elevated in nature and style. Because of this quality of the mind, She is adored as Sri Mata or the Divine Mother. This nama says that She has high-mind that comprises of forgiveness and compassion.
Maheśi (932)
Wife of Maheśvarā (Shiva). She is also addressed as Māheśvarī in nama 208 and Maheśvarī in nama 750. This nama also says that She originated from Maheśvarā.
Maṅgalākṭtiḥ (933)
Mangal (मङ्गल) means auspiciousness, happiness, felicity, welfare, bliss, etc. This nama says that She is the embodiment of these qualities. This nama reaffirms the qualities discussed in namas 116 and 200.
Viśvamātā (934)
She has all forms or one whose body is the universe and applied only to the Supreme Spirit. These are the qualities of Viśvamūrti. Krishna says in Bhagavad Gita (XIII.13) “Brahman stands pervading in the universe.” This nama confirms Her omnipresent nature, the exclusive quality of the Brahman. Because of being Viśvamātā, She is Sri Mātā (nama 1).
The first nama of Vishnu Sahasranamam is Viśvā as He is Viśvamūrti. It is also said that She is the mother of Vishnu. Viśva means Vishnu and mātā means mother.
Jagaddhātrī (935)
She is the supporter of the universe as discussed in nama 337 Vidhātri.
Brhadaranyaka Upanishad (IV.iv.22) says “It is the lord of all, It is the ruler of all beings, It is the protector of all beings” (It means the Brahman). She supports and sustains the universe.
Viśālākṣī (936)
She has large eyes. Soundarya Lahari (49) describes Her eyes. “Your eyes are expansive, auspicious, glittering with brilliance, full of compassion, etc”.
The form of Lalithambigai does not have ‘abhayam’ and ‘varadam’ hands. Generally, forms of gods and goddesses are described with more than two hands. One hand which is known as varada hasta (hasta means hand) is said to confer boons and another hand known as abhaya hasta removes fear, and offers peace, safety and security. But Lalithambigai offers these through Her eyes. Hence Her eyes are praised in many scriptures. In Soundarya Lahari verses 52 to 57 extol Her eyes. In this Sahasranamam namas 18, 362, 561 and 601 praise Her eyes.
Her eyes are large because She offers Her grace to the entire universe. Her eyes embellish Her whole form.
Virāgiṇī (937)
She is devoid of passion. Virāgya means freedom from all worldly desires. This quality has been already discussed in nama 156 nīrāgā.
In this Sahasranamam there are certain namas that convey the same meaning already described in some other nama. Such usages are mainly to reaffirm certain qualities. For example, there are several namas that affirm Her status as the Brahman.
Pragalbhā (938)
She is bold and confident and behaves resolutely. She is resolute because She governs the universe with the Law of Karma known as the law of the Lord. She does not transgress Her own laws.
Paramodārā (939)
She is extremely generous. She gives without asking or She gives more than what is asked for. Udārā means great and parā means supreme. She is addressed as the Supreme greatness as She is beyond time and space.
This nama can be split into parā (Supreme) + moda (bliss) + ā (all-round) + ra means gives. Then it means that She gives perpetual eternal happiness known as bliss. Bliss is the penultimate stage to final liberation.
{Interesting reading: Astrologically it is said that liberation is possible only if planet Ketu or planet Jupiter is associated with ninth house in the natal chart. Twelfth house is moksha giving house. Placement of Ketu in the twelfth house is said to give liberation. Ketu in twelfth house from atma karaka planet in navamsa is said to give liberation.}
Parā-modā (940)
Parā means supreme and modā means joy, delight, gladness, pleasure. This nama says that She is the embodiment of supreme joy (bliss). The previous nama said that She gives Supreme happiness (bliss) and this nama says She is the embodiment of bliss.
Her gross form is described so beautifully in this Sahasranamam that enables one to visualise Her that leads to bliss. Therefore, it becomes important that one should understand the meaning of each nama. Since She is the embodiment auspiciousness, grace and compassion She is said to be the embodiment of bliss.
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