LALITHA SAHASRANAMAM 949 - 959

Panca-bhuteśi (949)

She is the ruler of five elements. Taittiriya Upanishad (II.i.1) says, “satyaṁ jñānam anantaṁ brahma” which means truth, knowledge and infinite is the Brahman. After having declared the Brahman thus, the Upanishad proceeds to say “From the Brahman comes space, from space air, from air fire, from fire water, from water earth...” The Upanishad says that the five elements originated from the Brahman. Based on the fact that She is the Brahman, this nama says that She is the embodiment of the five elements.

There is an ancient treatise known as “Pañcadaśī” by Sri Vidyanarayana Swami (the Head of Sri Sringeri Math from 1377 – 1386). This treatise says, (II.1) “Brahman according to śruti, the non-dual reality, can be known by the process of differentiation from the five elements.”

Vishnu wears a garland known as Vaijayanta, made of five gems pearl, ruby, yellow sapphire, emerald and diamond. These gems said to represent the five elements. Vaijayanta is the garland prognosticating victory. Since She is not different from Vishnu, She is called Vaijayanti.

Pañca-saṃkhyopacāriṇī (950)

She is worshipped by five types of reverent offerings. Saṃkhy means to appear along with or connected with and upacārā means reverence. She is worshipped through five types of offerings such as gandha (sandal paste), pushpa (flowers), dhupa (incense), dipa (lamp) and nivedya (food). Each of them represents one element. They are earth, akash, air, fire and water. Through these five offerings, communication is established between the worshipper and the worshipped.

Chandogya Upanishad (VI.ii.1) says “Out of that non-existence (Brahman), existence emerged (through the five elements).” Hence, the Brahman is worshipped through these five upacārās, the reverence paid to the Brahman for His act of Creation (through five elements). It is an act of thanks giving to the Brahman for having created the universe of which the individual soul of the worshipper forms a miniscule part of creation.

Śāśvatī (951)

She is incessantly eternal (śāśvatībhyaḥ samābhyaḥ, śāśvatīḥ samāḥ). It also means frequently. In this context this nama means She is worshipped again and again.

Katha Upanishad (II.ii.12) says, “The cosmic Self (the Brahman) is one, yet It controls all. It is the inmost Self of all beings, and it manifests itself as many. Those wise people who see that Self within themselves are eternally happy and not others.”

Śāśvataiśvaryā (952)

śāśvatīḥam (permanent) + iśvaryam (wealth) is śāśvataiśvaryam (permanent wealth). She is the embodiment of eternal wealth, the wealth of knowledge and prosperity.

Śarmadā (953)

Śarman means Joy, bliss, comfort, delight, happiness, etc. Nama 125 is ‘śarmadāyini’ which means giver of comforts. . The joy or comfort that She gives is different from what is attained by the self. The happiness is gained by the self from material comforts is impermanent. The bliss that She gives is eternal. The same meaning is conveyed through these two namas. It can also be said that one nama refers to physical comforts and another refers to mental faculty (bliss).

The true joy is attaining liberation.

Śambhu-mohinī (954)

She entices Lord Śambhu. (Lord Shiva, Her consort). Shiva is the One who has controlled His senses. But, in terms of nama 863 ‘Kāma-keli-tarangitā’, She infatuates Shiva.

Dharā (955)

She is in the form earth. She is the Goddess Earth, the prakriti.

Dhara means bearing, supporting, holding, carrying, wearing, possessing, having, keeping, sustaining, preserving, observing, etc. All these attributes pertain to Her act of sustenance.

(The bija akśarā of earth is ‘la’ and usage of ‘la’ refers to prakriti.)

Dhara-sutā (956)

Sutā means daughter. She is the daughter of Himavan (the king of mountains). This has been already discussed in nama 246 ‘Pārvati’. Dhara also includes mountains, forests, etc.

Dhanyā (957)

Dhanyā means bringing or bestowing wealth, opulent, riches, or fortunate, happy, auspicious etc. In this context this nama means that She is the possessor of wealth and auspiciousness.

Dhanyā also means an expression of thanks.

The last moments of human life, the hour of death is known as ‘caramakāla’. It is said that one will have four kinds of thoughts during this period. They are 1. Ārta, where one will have concupiscent thoughts as a result of which he is born as plants, animals or birds in the next birth. 2. Raudra, where even when he is seriously hurt and undergoing painful moments, he will not disassociate himself from the above thoughts and as a result of which he is born as smallest insects. (The process of birth and death is highly painful.) His soul will never have liberation. 3. Dhanya (the present nama), where one fixes his consciousness on the teachings of Vedas, Upanishads and compassionate thoughts. 4. Śukla, where he fixes his consciousness in mahā vākyās such as “I am That” or “aham Brahmasmi”. He enters the death hour with his consciousness fixed on the Brahman. He continues his perpetual meditative stage even at ‘caramakāla’. He is never born again and his soul attains liberation. In this context, this nama means that She is in the form ‘dhanya’ stage.

This is best explained by Krishna in Bhagavad Gita (VIII.5 and 6). “He, who departs from the body, thinking of me alone even at the time of death, attains my state; there is no doubt about it. Thinking of whatever entity one leaves the body at the time death, that and that alone one attains, being ever absorbed in its thoughts.”

Dharmiṇī (958)

Dharma means that which is established, steadfast decree, statute, ordinance, law and usage and its customary observance.

She is said to be in the form of dharma described here.

Dharma-vardhinī (959)

She causes increase of righteousness in the minds of Her devotees. Shiva is known for control of senses, Sun is known for its purity and She is known for Her devotion to Her spouse, Shiva. The one who meditates on them is said to gain those qualities.

Vardha means cutting or dividing and in this sense She cuts (removes) the deceptive nature of materialistic world for Her devotees. Only through Her, Shiva can be attained.