LALITHA SAHASRANAMAM 941 - 945

Manomayī (941)

She is the embodiment of mind. Patanjali yoga sutra (IV.24) says “The mind, though variegated by innumerable desires, acts for another, because it acts in combination.” In his next verse he says “For the discriminating, the perceptions of the mind as Atman ceases.” That is why Krishna said in Bhagavad Gita (VI.35) “The mind is restless no doubt and difficult to curb. But it can be brought under control by repeated practice (meditation) and by the exercise of dispassion.” Krishna further says (Bhagavad Gita VI.26) “Drawing back the restless and fidgety mind from all those objects after which it runs, he should repeatedly fix it on God.”

The unobstructed consciousness (khecari śakti*) is liberation. The unobstructed consciousness is due to the awareness of the essential nature of Reality (anuttara) that is constantly present and which arises from the bliss of recognition of the completion of the union of Shakthi with Shiva. It is not simply the knowledge of Shakthi or Shiva that brings about liberation. But the constant awareness in close embrace with them that brings in the real transformation. Liberation happens only if the mind is transformed. Liberation is not attained through meditation alone. The presence of the Brahman should be felt in all the actions that one does. This is known as perpetual meditation or khecari samyā and is responsible for transmuting the mundane mind into Divine Consciousness, where Shiva is revealed.

Brhadaranyaka Upanishad (IV.iv.20) says that Brahman can be realised only through the mind.

This nama says that She is the One who is capable of causing the transmutation discussed above.

* khecari śakti is said to a part of Vāmeśvarī Shakthi connected with the empirical self. Khecari is one that moves in Kha or the vast expanse of consciousness. Please refer nama 945.

Vyoma-keśi (942)

Vyoman means heaven, sky, atmosphere, air, ether, wind, etc and keśā means hair. Her hair is said to be akash element. This is said to be Her virāt form. Virāt refers to the first state of the Brahman in the form of the empirical universe. There are four states, waking, dream, deep sleep and turiya. The first stage is the waking stage also known as virāt (nama 778). Virāt is also known as viśvā (nama 934). The nama says that Her hair represents ether or atmosphere.

Shiva is known as Vyomakeśā (sky-haired) and His consort is Vyomakeśi.

Vimānasthā (943)

She is not different from other gods and goddesses who fly in the sky through celestial chariots. All the gods and goddesses have their own celestial vehicles known as vāhanā.

Vi (accord) + māna (protect) + sthā (occupied with). This way, the nama means that She is occupied with protection of Her devotees.

If Vimān is taken in literal sense, it could mean that She resides in Chakra- rājam chariot (nama 68) and Geya cakrā chariot (nama 69).

Vimā means the unconditioned Brahman and sthā means reside. She limits the Brahman into different manifestations. (The nirguna Brahman is beyond manifestation).

This nama also means That She is immeasurable (Brahman is immeasurable).

She is adored by Vedas and scriptures originated from Vedas such as Upanishads.

Vajriṇī (944)

She is said to be Indrani, wife of Lord Indra. Indra is the chief of gods and goddesses. God is different from Brahman. Brahman is the ultimate. Gods and goddesses are the functional heads. For example Agni is the Lord of fire; Varuna is the lord of water, etc. Indra is the chief of such gods and goddesses. Indra has a powerful weapon called Vajrayudha, the thunder bolt. This nama says that Lalithambigai holds Vajrayudha in Her hand to destroy the sinners. The nama could also mean that She is bedecked with diamonds and gems.

Katha Upanishad (II.iii.2) says “The Brahman is like a thunderbolt (vajram) is like a thunderbolt about to strike.” Brahman strikes those who are delinquent in performing the prescribed duties. The sun shines fearing the Brahman, the air blows fearing Brahman. Katha Upanishad (II.iii.3) explains this; “From fear of Brahman, fire gives heat. Out of terror, the sun shines. Afraid of it, Indra, Vayu and the fifth, Death (Lord of death is fifth in order. The order is fire, sun, Indra, air and Yama) rush to perform their respective duties.” Every action that happens in this universe is headed by a god or goddesses and when they do not perform their duties, as prescribed, She wields Her thunderbolt. This nama also means that ensures discipline in the universe for its sustenance.

(Vajrayoginī and Vajreśvarī are the two Buddhist goddesses.)

Vāmakeśvari (945)

There are two namas in Lalitha Sahasranamam beginning with vāmakeśā. The other is 351. Vāmakeśi Apart from what was discussed in nama 351, following is the additional information.

Vāma has innumerable meanings such as beautiful, splendid, Shiva, Durga, Lakshmi, Sarasvati, a beautiful woman, wife, left side, etc. Keśi means hair. Then nama 351 said that She is the wife of Vāmakeśvara. But this interpretation does not go with the preceding and succeeding namas. Nama 350 refers to Goddess Sarasvati and nama 352 could mean Durga. If these interpretations are correct, nama 351 should refer to Goddess Lakshmi, which seems to be appropriate.

Vāmakeśvari here refers to Vāmakeśvara Tantra. This tantra is said to be the 65th tantra apart from the 64 discussed in Soundarya Lahari verse 31 and nama 236 of this Sahasranamam. Vāmakeśvara Tantra is said to be the most important tantra for Sri Vidya worship. This tantra discusses on internal worship of Shakthi. Vāmakeśvari is said to be the source of this Universe.

Shakthi asks Shiva in Vāmakeśvara Tantra “Lord, you had revealed to me all the 64 tantras. But you have not told me about 16 Vidyas.” Shiva answers by saying that this has not been declared. Then Shiva begins declaring this tantra to Devi. Everything in this tantra has been revealed in a very subtle manner.

For example the bija ‘hrīm’ is declared as ‘the form of vidya protecting the self is Shiva, Agni, Maya and bindu.’ Unless one knows the bijas of these gods/goddesses, it is difficult to make out the hidden bijas. Shiva bija is ‘ha’, Agni bija is ‘ra’, maya bija (root of ‘īṃ’ or kamakala) is ‘ī’ and bindu is the dot. By joining all this, the bija ‘hrīm’ is arrived. Shiva declares a number of uncommon yet powerful bijas in this tantra.

Vāmās mean those who worship Her through left hands. They do not follow the five principle yajnas that will be discussed the next nama. She is the Goddess for these left hand worshippers. She is also known as Vāmeśvarī, which refers to Her divine power which projects the universe out of Shiva (the Brahman without attributes) and produces the reverse (vāmā) consciousness of difference.

Vāmadevā is the back face of Shiva.