LALITHA SAHASRANAMAM 706 - 708

Guhāmbā (706)

There are two interpretations possible for this nama. 1. Guha means Lord Subrahmanya and amba means Mother. She is Subrahmanya’s mother. Sbrahmanya or Skanda or Muruga is the son of Shiva and Parvati. There are many stories regarding the birth of Guha. But He was created for the purpose of destroying demons (demons mean evil acts or persons indulging in evil acts).

2. Guha also means concealed and ambha means Mother. Katha Upanishad (I.iii.1) says “guhām praviṣṭau” which means ‘present in the cave of the intellect’. The Upanishad further explains that the two (Self and self) enjoy the fruits of actions, residing in the cave of the intellect, which is the best place for realization. It is said that self and Self are related to each other like light and shade. When self and Self are referred, it appears as if scriptures endorse duality, because self is not different from Self. But reasoning for this type of interpretation is provided in subsequent namas. This nama says that She is in a secret place.

Guhya rūpini (707)

This is an extension of the previous nama. The previous nama said that She is in a secret place and this nama goes further and says that Her form itself is secretive. Duality is gross and non-duality is subtle. Guhamba (mother of Guha) is gross and guhya rupini is subtle. Her kamakala form is subtle and Her kundalini form is the subtlest. Further, duality is perishable and it does not transcend time and space. Non-duality is imperishable and transcends time and space. Everything associated with Her is secretive in nature. For example, Her Panchadasi or Shodasi mantras, Her rituals such as navavarana puja, kundalini, etc. Katha Upanishad (II.i.12) says that when one knows the Brahman hidden in the secretive place, Brahman does not want to conceal Himself for him alone. After Self-realisation, the duality goes for ever and non-duality alone prevails. But Self-realisation is very rare says Krishna. “Hardly one among thousands strives to realise me and only rare among them knows me in reality” (Bhagavad Gita VII.3).

There is an Upanishad called “Guhya Upanishad” and Kurma Purana says that She is Guhya Upanishad. Vishnu Sahasranamam nama 542 Guhyaya.

Sarvopādhi-vinirmuktā (708)

She is free from all limitations. This is also known as upādhi, which means condition. Due to upādhi unlimited thing appears as limited. Another interpretation for upādhi is acquiring the character of an object in the vicinity. For example, Shiva is in crystal complexion and Shakthi is red complexioned (Recall dhyan verse). When Shakthi sits by the side of Shiva, He also turns red. This is upādhi. Upādhi is of four types: Consciousness limited by - intellect, knowledge, individual and maya. The true form of the Brahman is concealed by these upādhis. Sarva = entire, upādhi = conditions, vinirmukta = free. This nama means She is beyond all these upādhis. Brahman is beyond all upādhis.

The previous namas limited Her attributes by saying that She is the mother of Subrahmanya, She resides in a secretive place, limitations by forms such as Sarasvati, Mahalakshmi, etc. Brahman is omnipresent. Brahman is interpreted in two ways. One is non-duality and another is duality. The explanation of the Brahman in dualistic way is for those who are still associated with worshipping forms by involving in rituals. Interpretation of Brahman in non-dualistic way is for the knowledgeable. But this dual interpretation does not mean that scriptures contradict each other. All of them convey the same Brahman, but the quality of the path is different.

This nama again confirms Her stature as nirguna Brahman.

LALITHA SAHASRANAMAM 704 - 705

Sarasvati (704)

She is in the form of Sarasvati, the Goddess for knowledge. Brahman is the embodiment of knowledge. Due to the effect of maya people are bound by dyads. Sarasvati is the form that is capable of dispelling the ignorance, the impediment in realizing the Brahman. Bhagavad Gita (V.15) explains this reality by saying “Knowledge is enveloped in ignorance”. The entire universe is Her manifestation. To understand this knowledge is required. She is the store house of knowledge (nama 644 jṇāna vigrahā) and She gives knowledge to those who seek this supreme knowledge (nama 643 jṇanadhā). She gives knowledge to those who are worthy of it. From the sinners, the highest form of knowledge is concealed by ignorance. Real knowledge is of no use for those who do not seek it. Sarasvati is the wife of Brahma, the Creator. Brahma is different from the Brahman.

Nama 614 is ‘sacāmara-ramā vāṇī-savya-dakṣiṇa-sevitā’ which says that’ Goddess Lakshmi (Rama) and Goddess Sarasvati (Vani) stand by Her side and fan Her’. In the present nama it is said that She is Sarasvati Herself. Sarasvati is considered here as an attribute of the Brahman. Nama 614 refers to the Brahman without attributes. Sarasvati is one of the functional natures of Lalithambigai. Other functional natures are discussed in the next nama. Vedas describe different functions of the Brahman in the form gods and goddesses.

Two year old girl is known as Sarasvati. According to ancient scriptures, Sarasvati resides in the tongue of all human beings causing speech.

In Devi Mahatmiyam there are three main chapters – pūrva caritra, madhyama caritra and uttama caritra. Each of these caritras is represented by Goddesses Durga (nama 190), Maha Lakshmi (nama 210) and Sarasvati (the present nama). The combined form (samaśti) of all these three Goddesses is Chandiga (nama 755).

Shāstramayi (705)

She is in the form of śāstrās (rules of righteousness). The bewilderment arises due to the influence of maya. She is maha-maya-svarupini , which means that She is in the form of great delusion. Maya is the confusion resulting from failure to understand. Chandogya Upanishad (III.14.1) says “sarvam khalvidam brahma’ which means ‘all this no doubt is Brahman.’ The Upanishad says this with authority. If Upanishads do not affirm this, we have to understand the Brahman only through our inference. Hence Upanishads are considered as the source of knowledge. They make only affirmations and they do not draw inferences. That is why Brahma Sutra (I.i.3) says ‘śāstra-yonitvat’ which means ‘śāstrās are the source of knowledge’ to realize the Brahman. Upanishads and śāstrās provide valuable inputs to enable us to understand and realize the Brahman. These inputs are in the form of both affirmations and negations. For example Brhadaranyaka Upanishad (III.ix.9) says with authority “The vital force is Brahman, which is called That”. This is emphasised by the last kūta of Panchadasi mantra ‘sa+ka+la (= sakala (sakala means all) + hrīm (refers to Shiva + Shakthi) which says that everything in this universe (sakala) is Shiva and Shakthi (hrīm) ((nriguna Brahman and saguna Brahman or Brahman without attributes and Brahman with attributes).

This nama means that entire parts of Her body is made up of śāstrās only. Her breath is Vedas (nama 338), Her ego is mantras (nama 204), Her words created epics (nama 798), Her tongue created goddess Sarasvati (nama 704), Her chin created vedāngās (six classical systems of Indian philosophy). They are samkhya, yoga, mimamsa, Vedanta, vaisheshika and nyaya. From upper portion of Her throat all the sastras (this nama), from the middle of Her throat medicine and archery, from the bottom of Her throat sixty four tantras (nama 236) and from Her shoulders love (Brahmanda Purana).

KARMA AND SOUL. PART 5.

Souls undergo many processes to refine and mollify themselves to merge with the Brahman. Such seasoning and mollification happens with the intent to merge with the Brahman ultimately. Again such a process depends upon the quality of the soul, which in turn depends upon its experience. The origin and the ultimate destination of the soul is the Brahman. Brahman, the Creator is capable of absorbing any number of souls without undergoing any modifications, the unequalled nature of the Brahman. But merger is possible only when the soul is able to realize the Brahman. This realization happens during several births. The gross body and mind alone is not a life. Life is the manifestation of the Brahman in the form of a soul. If a bulb can be called a gross body, the soul is the electricity. Without electricity the bulb cannot burn and without the bulb, the electricity is of no use. Some scriptures differentiate between soul and jiva. According to them, soul is unconditioned and jiva is conditioned. The soul enters different bodies during its different incarnations. During its sojourn in a body, soul causes attachment, desire, hatred, enmity becomes susceptible to all sorts dyads. Ignorance is the main cause for dyads and The Vedas, The Bible, The Koran etc endeavor to root out this ignorance.

Birth of a living being is determined by karmic account of the soul. The soul cannot decide the form it wishes to take. The form is decided by the Law of Karma which is also known as the Law of the Lord. In Creation, everything unfolds according to the Law of Karma. This is the reason for calling the Brahman as a witness, who does not partake in any actions of the living beings. Actions are the result of karmic account. Soul, after undergoing experience in the heaven or hell (please refer to part 4 of this series) transmigrates to the earth. Markendaya Purana (MP) (14) “Human impregnation is a seed sown immediately after its discharge from Naraka (hell) or Svarga (heaven). Dominated thereby the two seeds attain firmness”. The embryo thus formed distinctly remembers its past lives. “The merit amassed in seven lives is dissipated …” (MP.14). Ancient scriptures are of the opinion that at the time of copulation, a soul enters a spermatozoon that is passed on to a woman. Woman receives this spermatozoon and nourishes it by her blood. There could be many spermatozoa, but a soul enters only one among them thereby causing the formation of an embryo. Linga Purana says (87.49) “the fetus becomes a bubble” which refers to the growth of embryo. The usage of the word ‘bubble’ is not without reasoning. When a spermatozoon is placed near the womb, it is drawn by air into the womb. Formation of an embryo is not possible without a spermatozoon and an egg (which is also known as blood). In other words, formation of an embryo is not possible without air element, which is the cause for pulling the spermatozoon towards the egg in the womb. This air is known as prana. Prana is the first to enter the embryo and the last to leave the body at the time of death. Hence prana is also known as vital force or life force. Without this prana life is just not possible. Garuda purana says ‘in the union of a man and a woman with all the reminders of his karmas, he is born. The fetus is a mere bubble at first then blood is formed.’ The bubble is always caused by air, so is the case here as well. Now five sheaths are formed around this bubble and shape and form are sculptured during the ten lunar month period, the gestation period of the embryo. Now the embryo has soul in it with its entire karmic bundle. This bundle is unfolded immediately after the child inhales the external air. The first cry of the baby is the exact time of birth and the baby cries immediately after inhaling its first breath. The soul has got into another body as per Law of karmas to undergo pleasure and pain. The freewill of the body in conjunction with embedded karmas decides the destiny of the new born.

(to be continued)

KARMA AND SOUL. PART 4.

At the time of death, the soul leaves the body. The body without life is known as ‘preta’ in Sanskrit. When body becomes preta, certain samskaras are performed to preta before it is consumed either to fire or earth. Samskaras mean impressions. It is the subtle form of activity and knowledge. When knowledge ceases to exist, only the impressions remain. After death of the physical body, all actions reside as impressions. In the stage of deep sleep stage, anthakkaranam resides in ajnana or nescience. In the case of a Self-realized person during his life time, ajnana ceases to exist, but its impressions continue to remain. Samskaras, therefore is a way of manipulating subtle things.

According to various theories, preta is an intermediate body that the soul acquires ten days after death. Various parts of this preta are created over a period of ten days when pinda offerings are made daily. Pinda is a ball of cooked rice with ghee and sesame seeds. That is why that pinda offering along with water (sometimes tender coconut water) is considered very essential ‘śrāddha’ rights to appease the hunger and thirst of preta. Any rites performed after offering a body either to fire or earth is known as śrāddha. The ten day śrāddha period is based on the basis of gestation period of ten lunar months for a human embryo. According to Vedas and Upanishads, nothing follows the preta except the good karmas done by that soul.

Biological body is made up of five basic elements viz. akash, air, fire, water and earth. Biological body is perishable. Within the biological body, there is jīva body. This is a replica of the gross body, but in the size of a thumb of the biological body. Maha Narayana Upanishad (71) says ‘aṇguśtramātrah puruśah’ which means that the person (puruśah) dwelling in the body is in the size of the thumb. This is known as subtle body or ‘linga saria’ and is imperishable. This ‘jiva’ body which is also known as soul is embedded with karmic deposits. This ‘jiva’ body or the subtle body consumes the pindas offered by the progeny of the dead for ten days and attains preta sarira only on the tenth day. Till tenth day from the day of death, the subtle body remains in an impure condition. The impure condition of the subtle body remains for ten days till it attains its preta sarira. The impure subtle body is said to be roaming for ten days where it lived during its life time. This is the reason for purifying our body after offering condolence during the first ten days. There is a ritual called ‘sapindikarana’ at the completion of 12th lunar month from the day of death. After performing this ritual, the soul leaves the preta body and enters ‘bhoga-deha’. Bhoga means experience. During its ‘bhoga-deha’ period the soul is said to experience the result of its karmic account. This experience is called heaven and hell. If the experience of the ‘bhoga-deha’ is good, it is considered as heaven and if the experience is bad, it is considered as hell. From heaven or hell the ‘bhoga-deha’ comes back to earth, leaves the ‘bhoga-deha’ and enters another embryo in the earth in the form of rebirth either as a human or one in animal kingdom or one in plant kingdom. By remaining in preta sarira or bhoha sarira the soul merely experiences the result of its karmic account either in heaven or hell and this experience is no way absolves the soul from experiencing karmic account in the same plane the karmic account was accrued. In this case, it has to experience the result of its karmic account only in the earth and not in other planets.

After understanding the process of death, it would be easier to understand the process of birth. If the process of birth and death are understood, understanding karma and soul would be much easier. M

INCARNATIONS OF VISHNU - PART III

Vishnu’s fifteenth avatar is Vamana. Vamana means dwarf. Bali was an emperor, son of Virochana and grandson of Prahaladha (refer Narasimha avatar) He was killed in a battle with Indra, but resurrected by Sukra, the guru for demons. Bali performed various yajnas and attained superior prowess. Bali started a huge fire ritual. If he attains more prowesses through this yajna, gods have no option except to flee. Agni, the god of fire (God of fire, Agni is invoked in all fire rituals like yajna. Agni is the carrier of oblations offered in the yajna to Gods and Goddesses) and other gods met Vishnu and sought His protection. Bali used to give whatever is asked for from him. Vishnu was born as a dwarf to sage Kashyap and his wife Aditi. When the divine dwarf grew up, He reached the sacrificial place where Bali was performing Ashvamedha yajna. Bali on seeing the shine of divinity around Vamana, welcomed Him. Bali offered to give Vamana whatever is asked for. Vamana asked for earth measureable by three steps of His feet. Sukra, the guru for asuras (demons) warned Bali that the dwarf is Vishnu only. Bali said out of arrogance and ego “It is the Lord that begs from me”. Lord Vamana grew in size and won over all the three worlds ruled by Bali. Finally, Vishnu blessed Bali because of his various auspicious deeds. There is an Upanishad by name Varaha Upanishad that contains teaching of Lord Varaha, mostly on realizing the Brahman (Valmiki Ramayana – Bala Kanda - Canto 29 and Narayaneeyam cantos 30 and 31). Vishnu’s famous three steps are cited in Vedas too. (The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live.)

Sixteenth incarnation of Vishnu is Parasurama, a brahmin sage. He was born to Jamadagni and Renuka in the linage of sage Brighu. Parasu means axe. He did penance to please Shiva who gave Him the famous axe. In this avatar, Vishnu incarnates himself as a brahman Shiva. He incarnated to avenge all kshatriyas (class of warriors) who were suppressing the Brahmins (knower of Vedas). He was born with strange physical power, and became a great fighter. Kartavirya a powerful king, once went to Jamadagni's home and stole the Kamadhenu cow, which was giving infinite quantity of milk. Jamadgni was enraged and he went and killed the king and brought Kamadhenu back. On hearing this, son of the king came back and killed Jamdagni. Parasurama was enraged at this and avenged the death of his father by killing kshatriyas in 21 battles. Lord Rama and Parasurama (both are incarnations of Lord Vishnu) meet each other face to face in Valmiki Ramayana. Parasurama is a short-tempered sage. He chopped off His mother’s head, who was however resurrected immediately. (Valkimi Ramayana – Bala Kanda 74 and 75, Bhagavata IX.15, 16 and Narayaneeyam canto 36)

Seventeenth incarnation of Vishnu is sage Vyasa. He was born to sage Parashara and Satyavati. He was responsible in dividing The Vedas into three branches Rik Veda, Yajur Veda and Sama Veda (Some citations also include Atharva Veda). Atharva Veda is considered as subsequent origin. He has also authored 18 great puranas (epics), Brahma Sutra, Srimad Bhagavata (which includes Bhagavad Gita) and Mahabharata. Vyasa is one among the eight ‘siranjeevis’ (immortals). The other seven are Aswathtama, Hanuman, Kripachairar, Maha Bali (discussed under 15th incarnation Vamana), Vibishana (brother of Ravanaa), Markendeya, Sage Vyasa and Parasurama (the last two being incarnations of Lord Vishnu). The main purpose of this incarnation is to improve the quality of humanity making them to do more and more virtuous acts. This incarnation was mainly spent on writing highly valuable reading materials.

LALITHA SAHASRANAMAM 701 - 703

Deśa-kālā-paricinnā (701)

She is not limited by space (deśa) and time (kālā). Sage Patanjali in his yoga sutra (aphorisms on yoga) says “He (the Brahman) is the teacher of teachers, not limited by time (I.26)”. This is the unique quality of the Brahman. All the beings are bound by space and time.

In this Sahasranamam, there are many namas that confirm the status of Brahman on Lalithambigai. But each of these namas convey different qualities of the Brahman. It is also pertinent to note that Brahman is beyond qualities and attributes. For easier understanding Brahman is classified into two categories – Saguna Brahman (with attributes) and Nirguna Brahman (without attributes). Saguna Brahman is Shakthi and Nirguna Brahman is Shiva. One without the other becomes non-functional.

Sarvagā (702)

She is omnipresent. This is the result of the previous nama. When time and space are transcended, the resultant factor is omnipresence, yet another quality of the Brahman. There is a story about Her omnipresent nature. When She was doing penance, Brahma appeared before Her and offered a boon and She asked for the boon of being omnipresent. But this cannot be correlated with this Sahasranamam particularly in view of namas 58 ‘panca-brahmāsana-sthitā’ and 249 ‘paṇca-pretāsanāsīnā’.

Because of being ‘Sarvagā’, She is also ‘Sarvajṇā’ (nama 196), knower of everything (omniscient). The omnipresent nature also indicates that She is the soul of living beings. Isha Upanishad says (5) “asya sarvasya antaḥ, asya sarvasya bāhyataḥ” which means the inner most being of all constitutes its outside also’. Narayana Sūktam says (Māhā Nārāyana Upanishad 13.5) says “antar bhahisca tat sarvam vyāypya nārāyana stitaḥ” which means ‘all that pervade both inside and outside is Narayana. Devi Mahatmiyam 566 says “sarva svarupae sarveśae sarva śakthi samanvithae” which means “embodiment of all beings, the supreme ruler and embodiment of all the powers”. This is the nature of ‘Sarvagā’.

Sarva-mohini (703)

She casts Her spell on everybody. She casts Her spell through the effect of maya. Omnipresent means that She is present in all the objects, whether perishable or non-perishable, present as contradictory attributes, present as opposites. This leads to bewilderment of Her nature. This nama solves this bewilderment.

This is explained in Devi Mahatmiyam (I.55) “mahāmāyā ....... jnānināmāpi cetamsi devi bhagavathi hi sā” meaning that ‘the great maya form of Devi Bhagavathi attracts even the minds of jnanis by casting Her spell.’ Shiva says “this supreme Shakthi is in me and is Brahman. This māyā is dear to me, it is infinite and the universe is bewildered by this.”

Bhagavad Gita V.16 explains how She casts Her spell. “The omnipresent God (refer nama 702 above) does not receive the virtue or sin of anyone. Knowledge is enveloped in ignorance. Hence it is that beings which are constantly falling prey to delusion (maya).” Maya means that power by which experience can be measured, as opposed to the Brahman which is immeasurable, as Brahman is omnipresent. That is why She is known as prakasha vimarsha maha maya svarupini

Maya is a deterrent factor in realising the Brahman. She will withdraw Her spell of maya only for those who are spiritually advancing.

UNDERSTANDING MEDITATION. PART 7.

The discussions in this series do not confine to any particular type of meditation. What is being discussed here is applicable to those who make sincere attempt to pursue the path of spirituality amongst our tight scheduled routine. To practice meditation, one needs to understand the intricacies of meditation such as knowledge and skill, the fundamental requirements in spirituality. Many of the meditators fail to achieve significant progress or achieve illusionary progress due to lack of foundational knowledge. There is no point in practicing meditation without achieving explicit progress. Once the required knowledge is acquired, the practice becomes easier. Further progress depends purely on one’s perseverance and commitment. Meditation is a process through which enlightenment can be attained through direct, clear and deep perception rather than religious beliefs. Therefore, religion has nothing to do with meditation and spirituality.

Consciousness is the psychological result of perception, learning and reasoning in which one is aware of his own self and his situation. Attention is the focal point in meditation. Attention is different from consciousness. Attention is the power of mental concentration. Awareness and attentiveness are the two important constituents of foundational knowledge of meditation. The first stage of awareness leads to the second stage of attentiveness. Substantial spiritual progress can be achieved only through evolution of consciousness in combination with attentiveness. The intent to be spiritual is more important than efforts. Thought process to get enlightenment is more important than spiritual actions. Both awareness and attentiveness are the evolutions of mind. The level of consciousness varies from person to person. The level of consciousness depends upon mind’s natural inclination and capacity to interpret the inputs that it has collected. Based upon this understanding only, it has been repeatedly said that one should not indulge too much in sensory activities. Mind has tendency to act only on the inputs provided to it through senses. But due to its unconditioned nature, mind cannot differentiate between perception and reality. Perception is the consequence of senses and reality is the consequence of knowledge. But the mind in its unconditioned state which is also known as innate state, wrongly understands perception as reality. Unconditioned state refers to that state of mind that is devoid of spiritual knowledge. Spiritual knowledge is nothing but non-duality, the philosophy of advaita. This spiritual knowledge, in the initial stages can be obtained through scriptures and Upanishads. Without the basic knowledge of the Brahman, He cannot be meditated upon. Knowing the formless Brahman is the logical conclusion of the meditative process. To reach this ultimate state, one has to evolve from the foundational stage. The spiritual evolution is a gradual purification process of the mind. Mind can be purified by dissociating it from too much of sensory afflictions. It is not possible for anyone to live without senses. What Upanishads advocate is not to get addicted to sensory influences and materialistic pleasures. The word ‘addiction’ is important in classifying what is the level being classified as ‘too much’. Without using senses, man cannot make a living. But temptations and ego are to be conquered. They wrongly identify self as Self, due to the effect of maya or illusion. Temptations and ego can be conquered only by knowledge. Spiritual purity can be attained by unstinted devotion. Thus knowledge and devotion form the foundational state of meditation. During meditative progression, one could frequently come across illusionary states where auto suggestions are often misconceived as divine commune. Contact with the cosmos in the form subtle sound can be established only by persistent practice and this will be discussed later in this series. In the state of autosuggestions, the mind is not totally purified and awareness and attentiveness are not totally achieved.

The stage of “living in the present moment” happens when one makes substantial progress in meditation. Meditation is nothing but a bundle of few techniques to consciously focus attention leading to a conclusion by reasoning or argument rather than intuition and to think deeply about a subject over a period of time. Capacity for reasoning and thinking is provided by knowledge. Therefore quality of knowledge is paramount in meditation. Meditation is a self initiated process. As one progress in meditation, absorption and grasping of the inner nature of things intuitively unfold without our conscious knowledge. This happens automatically without any effort on the part of the meditator. The faculty or power of mental concentration through intense mental effort, ability to discriminate between illusion and reality, and knowledge of the Spirit (spiritual knowledge), these three combine together in the mental platform leading to a stage of clear understanding unintentionally. But this happens only if the mind is in a stage of total relaxation. For example, if Ishta Devata’s form is focused in the mental domain with sustained attention, one becomes absorbed in the form of Ishta Devata. But, over a period of time if the focus on Ishta Devata is withdrawn, then one makes a spiritual progress with the unfolding internal experience. The change over from focusing to un-focusing is not a difficult process, as the mind would have been tamed by now. This transition from focusing to un-focusing is important as one has to become least absorbed leading to higher level of consciousness where one develops the skill of intuitiveness. The meditation can said to be complete only if one develops various skills to make the mind serene over a period of time while in withdrawing for prayer, study and meditation. Only in the higher level of meditation, alternate level of consciousness can be realized, which is an important factor if God realization.

INCARNATIONS OF VISHNU - PART II

Vishnu’s seventh incarnation is Yajna (Yajna means fire rituals). He was born to Aakūti (aakuti is the oblations offered into fire in a fire ritual) and Ruchi and performed a number of yajnas. Ruchi was holding the post of Indra during Swayambhuva manvantra, the first of 14 manvatras. (Bhagavata I.3.10)

His eighth incarnation was Riśabadeva. It is said to be a partial incarnation. He was born to Nabhi and his wife Meru Devi. Nabhi transferred the responsibilities of administering his kingdom to Riśabadeva. After knowing his greatness and out of jealousy, Indra stopped rain to his kingdom. But Riśabadeva brought abundant rainfall through his yogic powers. Finally, he left his body through a forest fire in Coorg Mountains. He led a typical life of a Paramahamsa (it literally means the great swan. It is an epithet of knower of Brahman whose soul sports like a swan in placid ocean of Pure consciousness and eternal bliss.) (Narayaneeyam: Canto 20)

His ninth avatar was Prithu. There was a king by name Anga. He had an evil son by name Vena. Anga upset over his son’s behavior went to forest to meditate on Vishnu. Vena was crowned as the king. He abused sages who advised him to pursue virtuous path. Sages cursed him and he died after a month (it must be remembered that curses from ordinary persons are also powerful and are capable of causing miseries). His body was preserved. As there was no king to administer the kingdom, the sages churned up his thighs and arms of his body and made the body sinless. While they were churning the body’s hands, there appeared King Prithu, another incarnation of Vishnu. He did all auspicious things to his kingdom. During this incarnation of Prithu, He met Sanaka kumaras. As taught by sage Sanaka, He went to forest for further spiritual pursuits. (Narayaneeyam: Canto 18)

His tenth incarnation was Matsya avatar. When there was pralaya (annihilation) at the end of sixth manvantra, Brahma was in deep sleep. There was a demon by name Hayagriva (different from the Hayagriva form of Vishnu) who stole all the Vedas from the mind and memory of Lord Brahma. Vishnu took the form of a fish (matsya) to save the Vedas. (Narayaneeyam: Canto 32)

His eleventh avatar was Kūrma (tortoise). When the gods and demons began churning the ocean with Mount Mandara using serpent Vasuki as the churning string, Vishnu assumed the form of a tortoise and supported the Mount Mandara on His back. (Bhagavata I.3.16)

His twelfth incarnation was Dhanvantari. During the process of churning Goddess Lakshmi, the consort of Vishnu emerged. Then inebriating liquor, the source of sin and vice gushed out. Finally, there appeared Dhanvantri with excellent complexion carrying in his hand a pot of ambrosia. (Narayaneeyam: Canto 28)

His thirteenth avatar was Mohini (temptress). When Dhanvantri brought ambrosia, the demons took the pot from Him. Suddenly Dhanvantri disappeared. Due to Vishnu’s maya, there arose a quarrel amongst the demons. When the demons were fighting there appeared a beautiful young woman. On seeing this woman (Mohini avatar) the demons stopped their fight and asked Mohini whether she could distribute the ambrosia amongst them. When she agreed, the demons handed over the pot containing the ambrosia to her. In the melee, ambrosia was given to gods. Shiva became curious to see Vishnu’s Mohini form. It is said that the conqueror of Cupid Shiva lost his mental balance for a moment on seeing the beauty of Mohini. (Narayaneeyam: Canto 29)

His fourteenth Avatar is Narasimha avatar, whose form is widely worshipped. In Varaha avatar, Vishnu killed the demon Hiranyākśā. His brother Hiranyaksipu deeply grieved by the death of his brother vowed to destroy Vishnu. He did tapas and got a boon from Brahma that would not be killed by any gods, humans and beasts. After having obtained this boon, he conquered Indra and reached Vaikuntha. Vishnu made Himself into a subtle form and entered the heart of Hiranyaksipu. After failing to find Narayana, Hiranyakasipu was under the impression that fearing him, Vishnu had ran away. The demon returned to his kingdom. Prahalada was born to him and became a great devotee of Vishnu. Hiranyakasipu tried all means to prevent Prahalada from being a devotee of Vishnu but he miserably failed. He then decided to eliminate Prahalada, but again Hiranyaksipu failed. Deeply disconcerted with Prahalada’s behaviour, one day Hiranyakasipu asked Prahalada who supports him. Prahalada replied by saying that Vishnu is the supporter of everything including Hiranyakasipu. Challenging his son, Hiranyakasipu struck a huge pillar with his mighty sword. There was a noise much louder than a thunder. By ripping open the pillar there appeared a form that was neither a god nor a human nor a beast. His body looked that of a human and his face and hands resembled a lion. This was the form of Narasimha (nara – human; simha- lion). Lord Narasimha put Hiranyakasipu on his lap tear open his chest by roaring like a lion. His roarings rattled all the worlds. Everyone was scared to go anywhere near Narasimha. But, Prahalada prostrated before Narasimha and by whose love, Lord Narasimha cooled down and vanished. (Narayaneeyam: Canto 25) This incarnation is said to be of shortest duration. There are two Upanishads for this incarnation. They are Nrisimha Pūrvathāpini Upaniśad and Nrisimha Utharathāpini Upansihad. Nrisimha mantra beginning with ‘ugram vīram mahā viśnuṃ’ is known as Mantra Raja, which means the king of all mantras or the superior mantra. There are 32 letters in this mantra and each of these letters represents one god. There are specific ways of reciting this mantra rajam in combination with certain other mantras which eradicates all miseries (Nrisimhathapani Upanishads)

INCARNATIONS OF VISHNU - PART I

Shrimad Bhāgavata says that the original form of Mahā Viśnu is Nārāyanā which is the imperishable seed of various avatars and to which they all return (I.3.5). Shrimad Bhāgavata refers to 21 avatars of Narayana and the twenty second avatar Kalki is yet to come. Generally, only ten avatars of Mahā Viśnu are often referred to. They are popularly known as dasa-avatars (dasa means ten). They are Matsya, Kūrma, Varāha, Narasimha, Vāmana, Varasurāma, Rāma, Kṛśna, Buddha and Kalki. Out of this ten, Kalki avatar is yet to happen, probably towards the end of kaliyug. Some texts include Balarama in the place of Buddha.

Following are the 22 avatars mentioned in Bhāgavata. They are Sanaka Kumarās, Vāraha, Sage Nāradā, Nara and Nārāyanā, Sage Kapila, Sage Dattatreya, Aakūti, Riśabadeva, Prithu, Matsya, Kurma, Dhanvantari, Mohini, Narasimha, Vāmanā, Paraśuramā, Sage Vyāsā, Rāmā, Balarāmā, Kriśna, Buddha and kalki (I.3.6-25).

Sanaka Kumaras (Sanaka, Sanadana, Sanatana and Sanat kumara) are four young and yet very powerful sages. They went to the abode of Vishnu. They were prevented by the two gate keepers (dwara balaka). The young sages cursed the gate keepers for having prevented them to have darshan of Vishnu. Knowing this Vishnu came out and pacified the sages. Because of the curse of Sanat Kumaras, the door keepers of Vaikuntha were born as demons by name Hiranyakasipu and Hiranyaksha. There is a reference to Sanat Kumara in Chandogya Upanishad. Chapter 7 of this Upanishad begins by saying that sage Narada went to Sanat Kumara and said “Bhagavaḥ adhīhi iti” which means ‘Sir, please teach me.’ Sanat Kumaras are said to be the sons of Lord Brahma and attained siddhi (self realisation) at their young age. Narayana Kavacha (verse 17) prays “Sanath kumaro aavathu kama devath” which means ‘let sage Sanat Kumara protect me from lust.’ (Narayana Kavacha forms part of Srimad Bhagavata (VI.8.). Sanat Kumaras are considered to be the source of knowledge. They are said to be incarnation of Vishnu. This is considered as the first incarnation of Vishnu from His original form of Purusha (Para-atma or Paramatma or the Brahman).

The curse of Sanat Kumaras made the gate keepers born as demons. Out of the two demons, Hiranyaksha submerged the planet Earth in water. Vishnu incarnated in the form of a tiny boar by coming out of Brahma’s nose and He grew huge in size, killed the demon and saved the planet earth. This is known as Varaha avatar, the second incarnation. He is said to give protection while travelling.

His third incarnation is Sage Narada (Bhagavata I.3.7). Narayana Kavacha (Bharavata (VI.8.17) says that Narada protects against drawbacks in the worship of deities. There are 32 transgressions in worshipping a deity. Sins arising out of such transgressions do not accrue with the blessings of Narada.

Fourth incarnation of Vishnu is Nara and Narayana. They are twin brothers born to Dharma Deva and his wife Murti (Narayaneeyam 16.2). Both of them killed a demon after performing tapas for many years. They taught spirituality and won over Cupid, the God of love.

His fifth incarnation is sage Kapila. He was born to Prajapati Kardama and Devahuti, the daughter of Manu Swayambhuva (there are 14 Manvantras. Manvantra is a period consisting of several thousands of years and each such manvantra is ruled by different Manus.) (Brahmanda Purana- Chapters 43 and 50). Vishnu incarnated in the form of sage Kapila as their tenth son (Narayaneeyam: canto 14). Sage Kapila taught about Atma and Self-realization. He is said to be the Lord of Prakriti consisting of three gunas and saves one from bondage of actions (karma).

His sixth incarnation is Dattatreya. He is the master of yoga and guards against abandoning the practice of yoga. He is considered Guru of gurus. There are different opinions regarding this incarnation. Some texts say that He is the incarnation of Brahma some others say He is Vishnu and yet others say Shiva. There is an Upanishad by name ‘Dattatreya Upanishad’. When rishis approached Vishnu for initiation, Vishnu advised them to recite “I am Datta”. There are several Dattatreya mantras. He is the son of sage Atri. The dialogue between sage Bhargava and Datta is known as ‘Tripura Rahasya’, the glory of Goddess Tripura.

VIJNANA BHAIRAVA - PART 10.

Part 10: Verses – 39 – 41.

Skill 16: Verse 39.

Shiva for the first time in Vijnāna Bhairava, addressees his consort as Bhairavi in this verse. Shiva says that by reciting OM for three mātrās duration and meditating on the void caused at the end of the third mātrā, Shiva is realised. One matra is the time taken for one wink of eyes, approximating to a second.

There are three types of ‘pranavas’. One is the regular ‘OM’ that is associated with Vedas and known as known as Vedic Pranava. The second one is Shiva Pranava ‘huṃ’. The third pranava is ‘hrīm’ which is also known as ‘māyā’ pranava. ‘Hrīm’ is also known as maya bijā. There is a difference between Shiva pranava and maya pranava. Recitation of ‘Hrīm’ or maya pranava produces good results for the self and recitation of ‘huṃ’ or Shiva pranava produces all-round auspiciousness or the auspiciousness of the society. When ‘huṃ’ is recited, evil forces are driven away. This is also known as ‘vignothsāranaṃ’ which means eradication of any obstructions. Maya pranava is different from Shakthi pranava. Shakthi pranava is ‘īṃ’. Shiva says that one can recite any of these three pranavas. But one has to fix his consciousness in the void created by the gap between two consecutive recitations. It is important that one should recite any of these pranavas using three matras. It should be pronounced as ‘OMMM’ prolonging the recitation of ‘ṃ’. Another important point that is to be noticed here is that instead of concentrating on the ending of OM, one has to concentrate on the void created after that ending. There will always be a void between in breath and out breath, which has been discussed earlier. In the same way the consciousness is to be fixed on the void or stillness or silence or śūnya at the end of one OM or any other pranavas. .

Sage Patanjali says in his yoga sūtrā (aphorisms) (I.37) ‘tasya vācakah praṇavah’ which means ‘that word is pranava’. Pranava is the sound of Brahman. There is no difference between OM and the Brahman. Brahman in the form of sound is OM therefore manifestations of OM and the Brahman are not different. Brahman can be named as OM or Shiva or Shakthi, or Jesus or Allah or Vishnu. Brahman has nothing to do with these forms, as He is beyond attributes. The difference between OM and other manifested forms is that the former is manifestation of sound (ṣabdha Brahman) and the latter is manifestation of form.

Verse 40: Skill 17.

Shiva after discussing about three types of pranavas, He proceeds to discuss the ways of realising Him through other mantras. Mantras are recited one after another (repetitions) and this is called ‘japa’. During this process, when the first count ends the next count starts. During the recitation of manta, energy is built up before exact time of delivery of mantra. The exact delivery happens after a few fractions of a second once the energy is completely gathered for its delivery. Most of the times, this happens unconsciously. In mantra japa, this process happens consecutively. Before the process of energy build up happens and at the end of drain of the entire built up energy after delivery of mantra, there is void. In this void Shiva is realized.

In most of the verses of Vijnāna Bhairava, Shiva directs that one should fix his consciousness in void. This is the main idea of Zen meditation. In Zen meditation abstractedness happens layer after layer finally leading to void and this process is known as ‘downing’.

Verse 41: Skill 18.

When one listens attentively to the music coming out of musical instruments (like guitar, flute) in a concert, at the end of the concert, the music would be reverberating. This reverberation happens in his mind, in which period his sensory organs stand disconnected from his mind. His consciousness is absorbed in the reverberating sound of music. During this absorption, Bhairava is realised. This is a typical example of disconnecting senses and fixing consciousness on a subject. Such should be the kind consciousness to realize the Brahman. But the reverberation of sound is not possible if the concert is attended without focusing his attention on the music. Such is the type of consciousness one requires to realize the Brahman.

LALITHA SAHASRANAMAM 694 - 700

Sāgara-mekhāla (694)

She wears the girdle made of oceans. The famous saying of Kaṭha Upaniśad (I.ii.20) “aṇoḥ aṇīyān mahataḥ mahīyān” which means that the Brahman is smaller than the smallest and bigger than the biggest. Irrespective of the size of beings, they all come from the Supreme Self. In this context, this nama describes Her as bigger than the biggest. That is why Vak Devis talk about oceans, the huge water bodies forming Her girdle. Being the controller of the universe, this nama says that She is in the form of earth, one of the planets of this universe and the entire water bodies of the planet earth forming Her girdle.

From nama 684 Rājarājeśvari till this nama described the qualities of Rājarājeśvari.

Dīkṣitā (695)

A guru can give dīkṣā to his disciples. Dīkṣā is also known as initiation. In Sri Vidya cult, first a mantra is initiated and depending upon the progress of the disciple dīkṣā is given purely at the discretion of guru. At that time a dīkṣā name is also conferred on the disciple like ‘Anandananda’, ‘Krishnananda’, etc. Generally, dīkṣā is given based upon one’s knowledge that is required to realise the Brahman. This nama says that She gives dīkṣā to Her disciples, in Her capacity as guru. Her status of guru was already discussed in nama 603 gurumūrti. During initiation of mantra, sins of the disciple are destroyed. As She is an embodiment of compassion, She gives dīkṣā to Her devotees in order to absolve them of their sins. (This interpretation contradicts the Law of Karma which is also known as the Law of the Lord, wherein we have discussed, that the Brahman does not overrule His own laws. Sometimes, poetization permits these types of descriptions.) This nama probably says that the guru who initiates is in Her form as Sri Vidya cult does not differentiate between guru, mantra and devata. These three are considered as a single entity.

Daitya-śamani (696)

She is the destroyer of demons. Demons mean evil forces (anger, lust, etc) operating within, thereby preventing Self-realisation. She destroys such evil forces. The very thought of Her is capable of destroying mental adversities.

Sarva-loka-vaśankari (697)

She subjugates all the worlds. Gayatri mantra talks about three worlds, bhur, bhuvah and suvah. But the Brahhma Gayatri mantra refers to seven worlds. They are bhūh, bhuvah, suvah, mahah, janah, tapah and satyam. Satya (Truth) loka (world) is the abode of the Brahman and bhūh is the earth. One has to move from the lowest world of bhūh to the highest world of Satya. These worlds mean the different levels of consciousness. Since She is the Supreme administrator of the universe, Her authority of subjugation is implied.

Sarvārtha-dātri (698)

She is the bestower of all human desires. There is a specific way of leading human life through puruśārthas which means the end of human life. The end becomes complete only if one lives as per puruśārthas which comprises of dharma (righteousness), artha (wealth), kāma (desire) and mokṣa (the liberation). These are known as caturvidha puruśārthas. Literally speaking puruśārthas mean ‘what is sought by men’. Out of these four, dharma and mokṣa are the purpose of Vedas as they explain their true nature and guide one to properly understand these two. These two are therefore considered as supreme among the four puruśārthas and considered as spiritual in nature. The other two puruśārthas, artha and kāma do not necessarily mean lower values. But the path of pursuing these two makes all the difference. If they are pursued with passion and desire, they become dangerous and if they are pursued for the purpose of simpatico existence, they are considered as benevolent.

This nama says that She is the provider of all such puruśārthas. She provides this as the Supreme empress or Rājarājeśvari (nama 684) and Sri Matā (nama 1).

Sāvtitri (699)

She is in the form of Devi Sāvtitri. Gāyatri mantra consists of vyahrti of bhur, bhuvah and suvah and 24 lettered Gāyatri mantra. This 24 lettered Gāyatri mantra is known as Sāvtitri.

Shiva is known as ‘Savitā ’ meaning the Creator and His wife is Sāvtitri. Sun is also known as Savitā and Sāvtitri. There is an Upanishad called ‘Sāvtitri Upanishad’. It says Agni is Savitā and air is Sāvtitri. God of water Varuna is Savitā and water is Sāvtitri. Air is Savitā and akāś is Sāvtitri. Therefore, it can be understood that Savitā and Sāvtitri are the combined factors of Creation and mean Shiva and Shakthi. She is addressed in this nama as the Creator. This nama also means Her purity and hence She is worshipped by all gods and goddesses. Purity of thought and action is reflected in the body of a person, particularly his face making him worthy of worship.

Saccid-ānandā-rūpini (700)

She is in the form of sat-chit- ānandā. These three qualities constitute the Brahman. Sat means the existence, Chit means pure consciousness and ānandā means infinite bliss. In reality, these are not the constituents of the Brahman, as Brahman is without any attributes. They are the three fold aspects of the Brahman. But at the human level, they appear as separate attributes due to illusion or maya. They succeed one after another during spiritual quest. First, the existence is realised, second the level of consciousness is improved to higher planes by purifying it and finally bliss is realised. This is the reason for realising them as individual attributes in a human being. In the Brahman they remain united as a single aspect.

This nama reaffirms Her status as the Brahman.

LALITHA SAHASRANAMAM 684 - 693

Raja-rajehsvari (684)

She is Ishvari for Brahma, Vishnu and Rudra who are known as Rajas or kings. Kubhera, the god of wealth is also known as Raja-raja. Since She is worshipped by him, She is known as Rajarajeshvari. Shiva is known as Rajarajeshvara and His consort is Rajarajeshsvari.

Adi Shankara describes Rajarajeshvari in his ‘mantra matrka stavam’ as follows. “The one who has akshara ‘hrim’ as the last bija of each of three three kutas of Panchadasi mantra, the one who is fond of ‘samya’, a type of mental worship, the one who considers all beings as Her family and being worshiped through ‘hamsa’ (ajapa mantra) mantra in tantric way, the one who is in the form of compassion known as Kamakshi, the one who is known through the bija ‘shreem’ of Shodasi mantra (If shreem is added to Panchadasi mantra, this fifteen lettered mantra becomes sixteen lettered Shodasi mantra. But in application Shodasi mantra is recited in a different way. Please refer nama 587), the one who is in the form of three Gods, Brahma, Vishnu and Rudra and the one who derives immense happiness in Sri Chakra worship, I bow to this Rajarajeshvari.”

Rajya-dayini (685)

Namas 684 to 689 begin with ‘Raja’. Rajyadayini means the one who is the giver of right to live in territories like Vaikuntha (the abode of Vishnu) or Kailasa (the abode of Shiva). Since She is the administrator of the universe, the destinations of the souls are decided by Her. The souls with good karmic account rest in dominions like Vaikuntha and Kailasa. This does not mean that these souls will not be incarnated. They will be born again after the expiry of their good karmic account. This process is called ‘moksha’. Liberation of the soul is different, where the soul merges with the Brahman not to be reborn again. Liberation can be attained only if there is no balance in karmic account, either good or bad. If one has the worst karmic account, his soul reaches the hell and undergoes sufferings and born again. Please refer to our discussions on ‘karma and soul’ for further details.

Rajya-vallabha (686)

She is Rajarajesvari, the queen of queens and capable of administering the universe. Brahma, Vishnu, Rudra, Indra and other gods and goddesses live in Sri Chakra, the abode of Lalithambigai. It can be said that Rajya in these namas refer to Sri Chakra, where the entire gods and goddesses live. She is the ruler of Sri Chakra, the abode of all gods and goddesses. This nama is in confirmation of nama 684.

Rajat-krpa (687)

She is embodiment of radiating compassion, the primary quality of Sri Mata. Krpa means compassion.

Rajapeeta-niveshita-nijashrita (688)

She establishes Her devotees in thrones. It is said in Devi Mahatmiyam (XV.19-21) that She had offered thrones to those who had surrendered unto Her. By offering corporeal prosperities like thrones, She tests one’s will power to resist materialistic temptations. If one chooses to ignore such material gains, She gives them a place in Her domain. This is how gods and goddesses were offered places in Sri Chakra. Please refer to the quotation from Chandogya Upanishad in nama 693.

Rajayalakshmih (689)

Entire universe is Her Rajya or kingdom. Her kingdom has no territories, as the boundary of this universe is beyond human comprehension and infinite. She holds the entire wealth of this universe. This nama originates from Rajarajaeshvari (684) as only the Supreme authority can control the wealth of the universe.

Koshanatha (690)

‘Kosha’ means the wealth of a government. Since She is in total control of various ‘rajyas’ or governments, She is known as ‘koshanatha’.

Kosha also means sheaths of physical body. As per Vedanta philosophy, there are five superimposed layers covering the human soul. Nama 428 discussed about five koshas which means sheaths or layers or coverings. They are pranamaya kosha, manomaya kosha, vijnamaya kosha and anandamaya kosha. The self illuminating Atman inside our self is covered by these layers or coverings. She is in the form of That Atman. Further details of these koshas are available in the e-book ‘understanding our gross body’.

Chaturanga-baleshvari (691)

Chaturanga means four. She has the mighty army of cavalry, elephants, chariots and infantry. Internally, it means anthakkaranam (internal tools) consisting of mind, intellect, conscience (lower level of consciousness) and ego. Either way, She rules army (external) as well as anthakkaranam (internal). Anthakkaranam of a person is very powerful like an army and can wreck mayhem. Please use the search engine at the top of this site to know more about ‘anthakkaranam’.

Samrajya-dayini (692)

Nama 685 is Rajya-dayini and this nama is samrajya-dayini. Samrajya is higher than rajya. Rajya is rule by a king or queen and Samrajya is the combination of many rajyas or kingdoms, known as empire.

Assuming that kingdoms of Brahma, Vishnu and Shiva as Rajyas, Her domain, encompassing these three worlds Brahma loka, Vaikuntha and Kailasa is Sri Chakra. She offers a place in Sri Chakra to those who worship Her with dedication. In Sri Chakra, between 9th and 10th forts, there are Siddhas (sages and saints) reside reciting verses in Her praise. Therefore Samrajya means Sri Chakra.

There is a yajna called ‘Rajasuya yajna’. This yajna is performed only be emperors and great rulers. The one who performed this yajna is called ‘samrat’. She is the bestower of samrat as without Her grace Rajasuya yajna is not possible.

Taittiriya Upanishad (I.vi.2) says ‘apnoti svarjyam’ which means ‘realising his identity with the Brahman’. Samrajya is possible for those who have established their identities with the Brahman. They are known as Self-realized persons.

Sathyasandha (693)

She has determination towards truth therefore She determines everything based on truth only. This nama talks about the importance of Truth in Her administration. The vows made by Her cannot be defeated by any other force in this universe. She makes vow to sustain this universe as Sri Mata.

Chandogya Upanishad (VIII.i.5) says “satyakamah” meaning love of Truth and “satysankalpah” which means committed to Truth. The Upanishad says ‘It is the cause of love of Truth and the cause of dedication to Truth. If a person strictly follows whatever the ruler of a country commands, he may then get as a reward some land, or even an estate.’

Srimad Bhagavata (X.iii.25) says ‘We seek shelter in you....prompter of truthful speech as well as undifferentiating vision consisting of Truth, which is the highest means of attaining you.’

Vishnu Sahasranamam 510 is also ‘sathya-sandha’. This nama gives extreme importance to Truth.

KARMA AND SOUL. PART 3.

Upanishads by and large describe the Brahman by negations and affirmations. Brahman cannot be physically described because He does not have a form. Brahman is nothing but potentially existing energy that is neither apparent nor realized. Manifestation of the Brahman in all shapes and forms is the reality and due to lack of adequate knowledge, shapes and forms are realised by us as independent entities. This deceptive and shallow knowledge is known as maya. Kausitaki Upanishad (Ch.1) says “the one who involves in actions like yajna reaches the Heaven. This is because by doing auspicious acts he accumulates good karmic account. Once this positive account is exhausted, he is reborn. The other one, who understands this truth, performs actions without attaching importance to the fruits of his actions. He transcends the Heaven, merges with the Brahman and is not reborn.” It is now apparent that reaching the Heaven is not the end of journey for a soul. Heaven or any such planes are only places of sojourn for a soul.

Karma accrues not only through thoughts and actions, but also through desire. Desire could be in any form. It could be in the form of greed, affection, lust, etc. Desire can be explained as the feeling that accompanies an unsatisfied state of mind. Therefore, desire largely depends upon one’s deprivations. Desire becomes instauration point of mind affliction. Scriptures accentuate so much of importance for withering desire, knowing its potency to cause across-the-board infliction on one’s karmic account. Ancient Tamil treatise of Thriumular (Thirumular Thirumantiram) says “Sunder your desires even for Shiva. If you have more desires, you have more sorrows. The more you give up, the more your bliss shall be (verse 2615).” The Sage says that one should not have desire even for the Brahman. When soul was originally created by the Brahman, it was endowed with free will and the creation was meant to exist that way only. God did not contemplate any law for the souls as He decided that souls should be controlled by their own free will. God has endowed the souls with unrestricted freedom to think and act. Souls started abusing this free grace of God by perverting the free will and failing to realize that they are bound by law of karma, which is also known as law of the Lord. This law will never be made flexible. Right from the day of creation, this law has not undergone any amendments. This failure to understand the reality is known as ignorance.

Newton’s third law is “for every action there is an equal and opposite reaction.” Law of karma by and large is based on this theory. For an action done with intent on the fruit of action, that action has to be neutralized by a reaction on the same plane where the original action had taken place. If someone at some point of time in his life tortures an animal, in future births the reverse action takes place when the soul of the animal tortures the soul of the man. But their gross forms could differ. But neither of them knows whether this is an original action or a reaction. Original action means that reaction is to happen subsequently. Reaction means, equal and opposite reaction to an original action that had already taken place. Law of karma can also be called as the law of cause and effect. As we sow, so we reap. Karma is one single factor that decides the destiny of a life. Karmic imprints on a soul unfold through a physical body in which the soul incarnates. As discussed in part 2, the nature of incarnation of a soul depends upon the nature and potency of its karmic imprints. Karmic imprints are formed by body, mind and intellect. This is the reason for utmost importance given to these three in Self-realisation. Out of these three, intellect is only a spin-off of mind. When mind becomes purer, it is known as intellect. Basically, only the body and mind are responsible for all karmic afflictions. Body is the gross form of creation and mind becomes subtle form of creation. When one persists more in body than mind, he loses the God given opportunity of liberation or salvation, as final salvation can be attained only through a human birth. It is also widely believed that traces of previous births are always found in the present birth. Plato calls the souls as ‘un-generated and immortal”. Possibly Plato’s definition can be explained this way. It is un-generated because souls exist right from the beginning of creation and immortal because, souls being subtle matters cannot be destroyed.

BHAGAVAD GITA. CHAPTER V. 8-13

Gita Series 63. Chapter V. Verses 8 – 13.

“The one who follows samkhya yoga knows the reality and thinks that he does nothing for seeing, hearing, touching, smelling, eating or drinking, moving or walking, sleeping, breathing, speaking, answering the calls of nature, grasping, opening the eyes, closing the eyes realising that it is the senses that work among sense objects. He, who performs actions dedicated to God devoid of attachments, remains unaffected by sin, like unstained water on a lotus leaf. He having abandoned attachments performs actions with his body, mind, intellect and senses for the sake of self purification. The karma yogi by surrendering the fruits of actions to God attains ever lasting peace. But he who works with a selfish motive and concerned with the fruits of actions persists in bondage. The samkhya yogi by controlling his mind neither acts nor makes others to act and blissfully remains in the city of nine gates.”

Reality means the Brahman. Samkhya yoga is the yoga of knowledge. By acquiring knowledge, a samkhya yogi understands the truth that all his actions are not done by him but by the Brahman. He also understands that he is merely a tool of the Brahman. A samkhya yogi knows that his senses are no more controlled by him, as he has surrendered all his actions to God. Claiming ownership of actions is the cause for egotism and ego is the dreadful enemy to spirituality. Claiming ownership of actions is due to illusion. Samkhya yogi transcends shapes and forms and time and space. When one is able to transcend limitations, he understands the manifestation of the divine energy also known as the cosmic energy. Only the Brahman is the eternal witness to entire actions. Witness does not partake in actions and samkhya yogi by his enriched knowledge, understands this reality. Since he does not consider himself as different from that Witness, he does not claim ownership of his actions. This is the point on which one has to meditate. One should repeatedly ask to himself “who am I’, the great saying of sage Ramana. Ramana maharishi is a typical example of a yogi in our times. When one gets an answer for this question, he becomes a Brahma jnani (the one who has knowledge about the Brahman). This type of knowledge cannot be acquired but to be experienced. This has to be explored within and the realisation takes place suddenly. He has already surrendered the fruits of his entire actions unto God, therefore the fruits of his actions, be it favourable or unfavourable do not affect him. Unless one claims ownership of his actions, the results of his actions do not affect him karmically as his actions become devoid of sins as well as virtues. He is like a lotus leaf that is always in water, but never gets smudged by water.

Krishna says that such a karma yogi lives in eternal peace. When mind is not influenced by senses, pleasure and pain are not felt. But he continues to perform actions as required by scriptures for the sake of his further mental purification. Mental purity is an ongoing process. Purified body is a prerequisite for mental purity and the latter is far superior to the former and yet the latter does not depend upon the former. Only a purified mind (devoid of ego) is capable of renouncing the fruits of actions unto God. Such a mind remains unattached to materialistic word. Bondage arises only if one remains selfish, hence Krishna says fruits of actions exist in bondage. Next to ego, bondage is another impediment to spirituality. A man is supposed to nurture his family and this duty is explicit. According to Bhagavad Gita, if this man fails in his duty, it is considered as a sin. What Gita says is that he should continue to nurture his family, leaving the results of his actions to the Brahman. He alone is known as yogi. Yogi does not mean wearing saffron coloured clothing and renunciation has nothing to do with attire. It is only the mind free of sensory influence is paramount. Such a mind realizes that the body is like a city with nine gates. These nine gates are the nine openings in the body. They are pair of ears, eyes, nostrils, mouth, organ of procreation and organ of excretion. These nine openings are the source of sensory influences that are passed on to the mind making the mind impure. A samkhya yogi understands the potential of these nine openings of the body and keeps them under control. He is aware that ownership of actions does not belong to the living beings and therefore neither concerned with actions of others nor his own actions. He knows that he is either directly or indirectly responsible for such actions. Having thus understood the supreme reality, samkhya yogi always remains in the state of bliss. Krishna says that one should perform all his actions without bondage, attachment and ego.

UNDERSTANDING MEDITATION. PART 6.

The favourite image that was discussed in the previous section is known as ‘ishta devata’ in Sanskrit. In order to develop effective concentration these forms are required. For progressing in spirituality, one should develop faith, dedication and sincerity. Meditation is a process through which commune with Ishta Devata is established. Only after establishing a firm commune with Him, realisation takes place. Here commune does not mean communication, but a state of intensified and intimate receptivity of the mind. Intimate receptivity is possible only if the mind is devoid other thought processes. In order to focus our attention on a single object, Ishta Devata is conceptualised, contemplated and visualized. A sincere meditator with persistent practice meets his Ishta Devata face to face during the peak of his meditative session. There can be no theological and metaphysical reasoning for such head on meeting with the form of Ishta Devata, but the fact is that it happens. This becomes possible only through the highest level of consciousness. The mind by nature is not able to distinguish between the illusion and reality or perception and impression. Willpower is a tool that can be effectively used to manipulate the mind and make it to differentiate between illusion and reality. But the question is how to manipulate the mind with willpower. Mind is highly susceptible to influence. Whichever influences it more, mind becomes predisposed to that influence and begins to perceive only from that angle. If it has more sensory influence, the mind becomes susceptible to sensory perceptions. When the mind is not influenced by senses, it conceives extra sensory perceptions also known as clairvoyance. Extra sensory perception becomes possible due to the influence of knowledge. The knowledge that is required for clairvoyance can be attained through scriptures, reasoning and self-experiencing. Amongst the three, self-experiencing is the most important factor. The other two are mere requisites for self-experiencing. It is like knowing an animal from books through narrations and descriptions, rather than personally experiencing the animal. The direct experience of the animal gives total picture of the animal and is different from our perception and reasoning. Understanding the Brahman from scriptures and lectures is totally different from personally experiencing the Brahman. Such direct experience is possible only through meditation. In order to have perfect, complete and direct experience, meditation on an object (form such as Ishta Devata) is advised in the initial stages of meditation.

The direct experience happens when knowledge and reasoning matures with the passage of time. The passage of time is not fixed as the quality of the time spent is important rather than the quantity of the time. There are two aspects to realization, both associated with mind. First, other thoughts are to be eradicated from the mind. Second, mind has to focus on the object of meditation. Without getting rid of other thoughts, focusing becomes impossible. By nature, mind is fond of wandering. It dwells on many things at a time, be it past, present or future. Mind spends more time either in the past or in the future than on present. Meditation on the form is prescribed merely to make the mind to forget about past and future and make it to exist in the present. Knowledge with conviction is the basic requirement of spirituality. Faith forms the basis of intuitional reasoning and abstract thought forms the basis of intellectual reasoning. Former becomes the subject matter of philosophy and the latter becomes the subject matter of science. Though spirituality can be explained scientifically, but science cannot address all the intricacies of spirituality as spirituality deals with subtle matter and science deals with gross matter. For example, air is subtle and invisible; still we know that air exists. This is because of knowledge and reasoning that lead to belief and final experience. Same is the case with spirituality.

Meditation is a process wherein effort is made to transform the agitative state of mind into the state of spiritual concentration. The vision of the deity is not important, but what is important is the purification of our thoughts that happens automatically depending upon the level of one’s consciousness. Meditation is not like mantra where a guru initiates his disciple. Guru can tell the disciple how to meditate, but the effect of meditation purely depends upon individual dedication, perseverance and practice. Without persistent practice it is impossible to make spiritual progress.

Yogic breathing that has been discussed in the previous postings is to be regularly practiced. Patanjali says (Yoga sutra I.14) “Long constant efforts with great love and devotion for the end to be attained.” This breathing is to be practiced along with proper sitting posture. The comfort and firmness of the sitting posture is important, as one has to sit comfortably for a long duration. It is not important that one should sit with crossed legs. Once a posture is taken for meditation, there should be no movement in the body during the entire process of meditation. Patanjali says (II.46) “sthirasukham asanam” which means that posture is that which is firm and enjoyable. Spine should be erect with head slightly tilted behind, so that kundalini can comfortably traverse through the spine. In a good meditative stage, kundalini begins it’s ascend automatically without any efforts. The movement of kundalini largely depends upon purity of thoughts. One should fix his consciousness in between the eye brows, known as clairvoyant eye or the third eye. In other words, one should visualise the object of meditation between the eye brows. Once concentration is fixed, the method of breathing and sitting posture are of no relevance. The breathing tends to become slow. In the beginning stages of meditation it is advisable to meditate in a place where there is no noise around. Noise will distract one’s concentration. Any loud and sudden sound could lead to a panic attack. It is also essential that one should not be touched during meditation.

LALITHA SAHASRANAMAM 677 - 683.

Bali-priya (677)

Bali means offering daily, a portion of a meal to all creatures. This is also known as boodha yajna. She is fond of those who make such offerings to creatures daily (refer nama 946. Pancha yajna priya). Boodha yajna is one of the five yajnas.

Bali also means mighty warriors who are able to win over internal and external enemies. Internal enemies are senses and mind. For enlightenment, one needs strong physical body and mind. Mundaka Upanishad (III.ii.4) says “Atman is not attained by those who do not have strength”. Taittiriya Upanishad (II.viii) also uses words such as ‘drdhisthah’ meaning well built and’ balisthah’ meaning very strong, the two among many requirements to have an idea of happiness that the Brahman represents. She is fond of such people who have physical as well as mental strength to realise Her.

Bali also means offerings made to other gods and goddesses. She is fond of such offerings made to Her assistants as all gods and goddesses are ruled by Her.

Bhasha-rupa (678)

She is in the form of languages. Languages are the source of learning and understanding through sound. This nama implies that She is the cause for leaning and understanding. She is the Shabda Brahman. It is said that Shakthi represents sound and Shiva represents meaning. Shiva and Shakthi are united like word and its meaning. When word and its meaning are separated, the word or the sound becomes meaningless. They are interdependent. So are Shiva and Shakthi.

Brhat-sena (679)

She has the mighty army. She administers the universe with the help of this army. Read this nama with 677 to understand the meaning of the latter.

Bhavabhava-vivarjita (680)

She is free from existence as well as non-existence. Bhava and abhava are the terms of Vedanta. ‘Bhava’ means existence and ‘abhava’ means non-existence. Experimental and observatory, rather than theory of existence is bhava. Maya or illusion is the material cause for abhava or non-existence. Abhava is of four types. 1. Praga-bhava: Non-existence of a thing prior to its production. Cloth is made out of yarn. When yarn existed, cloth did not exist. Yarn was transformed into cloth. 2. Dhavamsa-bhava: Non-existence after destruction. Yarn in its original form did not exist after cloth was produced. 3. Atyanta-bhava: Absolute non-existence. According to advaita philosophy, only the Brahman is the absolute non-existence. 4. Anyonya-bhava: Mutual non-existence. For example a pot is not cloth, nor is a piece of cloth a pot. This is known as ‘this is not that’. Upanishads elucidate Brahman by saying ‘not this, not this’ (neti, neti). An ignorant man considers soul as different from the Brahman. But according to advaita, soul and the Brahman are the same. They are considered as different because of ignorance or avidya.

Abhava or non-existence of an object or an attribute is cognized neither by sense perception nor by inference, but is known directly by its non-apprehension or non-perception. Brahma Sutra (II.ii.28) says “Na abhava uplabdhe” which means that external objects are non-existent, for they are perceived. This talks about internal awareness through which alone the Existent can be realized.

This nama says that She is both existent, eternal and non-perishable (the Brahman) and non-existent limited and perishable (maya).

Sukharadhya (681)

She can be worshipped without undergoing any difficulties. For example, fasting, walking on fire, etc. When someone is harming his body during worship, he harms Her (in literal sense) within. Body should not be made to suffer while seeking Her within. A healthy body is pre-requisite for Self-realisation. Only ignorant people choose to afflict their bodies in the name of asceticism. Body is like a temple, heart chakra is sanctum-sanctorum and the Brahman within is the idol.

Krishna says in Bhagavad Gita (XVII.6) “Those men who perform stern austerities, not enjoined by the scripture, due to hypocrisy and egoism, impelled by desire and attachment, who torment the elements (pancha budhas or five elements), in the body, know these ignorant people, to be demoniacal resolves.”

While worshipping Her, none should cause harm to his body, as this amounts causing injury to Her within (though She is incapable of being injured. If one develops such feelings of oneness with the Divine, realisation automatically happens). Nothing is achieved by fasting or other austerities. But this does not mean that one can overindulge. Ultimately, it is only the meditation coupled with moderation lead to Self-realization.

Subhakari (682)

One may nurse doubts that by not following austerities, She may do harm. In order to avert this confusion, Vak Devis have placed this nama here. She always does well for Her devotees. This nama says that even if She is imperfectly worshipped, She does only auspicious things for Her worshippers. After all She is Sri Mata. What is required in Her worship is True Love for Her. Mere thought about Her brings auspiciousness.

Shiva means auspiciousness. She is Shiva’s consort and hence She provides auspiciousness.

Shobhana-sulaba-gatih (683)

This nama is an extension of the previous nama. What type auspiciousness does She give? This nama answers this question. Shobhana means salvation, sulaba means easy and gati means path. Her path of worship easily provides salvation or liberation. Technically ‘moksha’ is different from salvation. In the case of moksha, the soul is reborn after remaining dormant for some time in the Heavens. This period of its sojourn depends upon its positive karmic account. If this is exhausted, the soul is born again to undergo the negative karmic account. But in the case of liberation, the soul is eternally freed from births and deaths by merging with the Brahman. This concept will be discussed in detail in the series ‘karma and soul’.

Nama 462 ‘shobhana’ meaning the beauty embodied and endowed with auspiciousness. Nama 972 is ‘a-shobohana’ also meaning beautiful. “Shobhan” in Sanskrit means shining, splendid, beautiful, lovely, good, auspiciousness, fortunate, lustre, brilliant, etc. Vak Devis have used this nama three times in this Sahasranamam and each of them conveys different meanings.

Some divide this nama into two namas: ‘shobhana’ and ‘sulabha-gatih’. Some others divide this into three namas: ‘shobhana’, asulaba’ and ‘agatih’. In whatever manner this nama is divided, there is no significant change in the meaning.

It is also said that one who got initiated into Panchadasi mantra by the right Guru is not reborn.

VIJNANA BHAIRAVA - PART 9.

Part 9: Verses 36 – 38.

Skill 13: Verse 36.

By plugging the seven openings in our head by using fingers of the palms and inwardly focusing on the ajna chakra, a light in the form of the moon can be seen. When one fixes his concentration on this light, it fades out and merges into nothingness. In that light, Bhairava is realized. The visibility of the light is only the starting point of absorption. When the light fades out, our consciousness should continue to remain engrossed in Bhairava. In the initial stages, this may appear to be difficult.

This practice is known as ‘maha yoni mudra’. Close the ears with thumbs, eyes with index fingers, two nostrils with middle fingers and place the ring fingers on the upper lip and the small fingers on the lower lip. Now all the seven openings in the head are closed and all the organs of perception (hands are rested, mouth, eyes, nostrils and ears) are plugged. This enables the mind to concentrate on the ajna chakra. Behind the ajna chakra, the pineal gland is located. This gland is known as the gland of divinity. When consciousness is fixed on the ajna chakra, the vibration of consciousness activates the pineal gland.

If the concentration is fixed on the ajna chakra, a moon like light appears. The index fingers are to be placed at one inch from the outer corners of the closed eyes. The index fingers can be comfortably placed on the bony support to the eyebrows (known as supercillary arch), lightly pressing the upper eye lids (more on this discussed in the next verse). The position of fingers is important in seeing the moon like light. First, the light will be dim, and then it becomes powerful and finally fades away. Concentration on the ajna chakra is to be fixed by focusing the eye balls on the ajna chakra. Undue pressure should not be applied on the eye balls, as this could cause damage optic nerves. Initially, the light may not appear due to the following reasons. The wrong positioning of the index fingers on the eyes. In such situations, the position of the index fingers can be moved slightly, either up and down or side wards. The second possibility is that pupils of the eyes may not be focussing on the ajna chakra. The focus should be exactly on the meeting point of the eyebrows. Third possibility is lack of concentration on this point. If all these three issues are taken care of, the light is bound to appear after a minute or two. The closure of the organs of perception and fixing concentration on ajna chakra should happen simultaneously.

The light that appears is known as bindu. In this bindu, Bhairava is realized. Regular practice of this skill activates sahasrara. In this situation, the vibratory energy, on reaching the pineal gland splits into two parts. One part traverses upwards to the sahasrara and another part reaches the back head chakra, the point just above the ajna chakra at the back of the head. If this happens, all the lower chakras will be automatically activated.

Skill 14: Verse 37.

When the eyes are so pressed by applying mild pressure (as referred in the previous verse), and making small movements the light appears like the flame of fire known as ‘tilak’. One should meditate on the upper point of the flame also known as bindu at the top of the head (sahasrara) and in the heart (anahat chakra). The verse says that the flame like light appears when the pupils of the eyes (dhama) are shaken up. Simultaneously meditating both on sahasrara and anahat is important. A link between sahasrara and anahat can be visualized for this purpose. One will be absorbed into ‘laya’ or inward focusing of consciousness on the light where Bhairava is realised. During this stage, thought process is annulled, as the entire consciousness is fixed on the flame, sahasrara and anahat. What is important to master this skill is inward focusing of consciousness and suitable movement of the eye balls using the index fingers.

Skill 15: Verse 38.

One hears the sound of anahat (Shabda Brahman) by his ears, when his deep consciousness is fixed on the Brahman. Since the external sound is blocked by placing the thumbs on the ears, the sound of anahat also known as sabda Brahman is realized from within. This sound is caused by internal vibration at heart chakra. The sound could be of any type, such as the sound of a musical instrument, sound of a conch, sound of water, sound of a bell, sound of a bee, etc. Someone could also hear the sound of OM. Since the sound is so subtle, the highest level of concentrations is required to absorb the sound. Please use the search engine at the top of this site to know more on sabda Brahman. This internal sound arises from sushumna that gets activated through prana (breath). In fact, this is the sound of kundalini as She alone traverses through sushumna. When he fixes his consciousness on this sound, he forgets the material world and gets absorbed in the Brahman.

This sound cannot be heard in the first few practice sessions. Intense amount of concentration is required to listen to this sound. It also should be noted that nowhere usage of mantras or yogic exercises is recommended but what is advocated is the highest form of consciousness. Absorption happens only when the level of consciousness is pure (devoid of any external influence).

LALITHA SAHASRANAMAM 668 - 676.

Dvaita-varjita (668)

She is devoid of duality. The philosophy of ‘dvaita’ considers the Brahman and soul as different. This nama is an extension of the previous nama and confirms Her status as the Brahman. Brahman is devoid of duality, as all beings are only Her reflections. Duality or ‘dvaita’ will not lead to Self-realisation.

Annada (669)

‘Annam’ means food. She is the provider of food to the universe for its sustenance. Annam originates from its root word ‘ad’ meaning ‘to eat’. ‘Whatever beings exist in this world are products of food. They are sustained by food and in the end they dissolve into food. Food is called the remedy of all ills of living beings’, says Taittiriya Upanishad (II.2). Her act of sustenance is affirmed through this nama.

Vasuda (670)

She is the giver of wealth. ‘Vasu’ means precious metals and stones. Brhadaranyaka Upanishad (IV.iv.24) says “that great, birth-less Self is the eater of food and the giver of wealth. He who knows this as such receives wealth”. The Upanishad further says that the ‘birth-less Self’ is to be meditated upon to derive the result (wealth).

Vrdddha (671)

Shvetashvatara Upanishad (IV.3) says “You are a woman, you are a man, you are a boy and you are also a girl. You are an old person walking with the support of a stick. You are born in all possible forms”. This is one of the finest interpretations of “I am That”.

This nama says that She is the oldest, because She is ‘mulaprakriti’ (nama 397), ‘adi-shakthi’ (nama 615). Being born as the first, She is said to be oldest. Shiva created Her and She created others. But She is beyond aging, a process applicable to all mortals. She is beyond modifications. This nama means Her primordial nature.

Brahmatmaikya-svarupini (672)

We have to look at the beauty of this Sahasranamam. Vak Devis after having discussed about the qualities of the Brahman now say that She is in the form of ‘Brahman-soul’ ikya (merger) form. Realising “Aham Brahmam asmi” which means “I am the Brahman” is the end of spiritual pursuits.

The nama can be arranged as follows. Brahman + atman + ikya +sva +rupini. Brahman means Shiva, atman means jiva or the soul, ikya means combined, sva means hamsa mantra and rupini means Her form. This means that She is in the form of hamsa mantra, which unites the self with the Self (soul with the Brahman). This concept is referred to in Lalitha Trisati nama 173 ‘hamsa-mantra-artha-ruupini’ which means that She is the import of hamsa mantra, where ‘ha’ means Shakthi and ‘sa’ means Shiva. The mental recitation of this mantra is related to inhalation and exhalation. When one could sync this mantra with his inhalation and exhalation of 21600 times a day, he realizes the Self. It is calculated that one inhalation and exhalation under normal circumstances takes about 4 seconds. In a minute there are 15 such inhalations/exhalations. In one hour (15 x 60) there are 900 inhalations/exhalations. In day (900 x 24) we breathe 21600 times. When hamsa mantra is synchronised with our breath, we recite this mantra 21600 times daily. This is also known as ajapa japa. Ajapa means automatically. More on this mantra will be dealt with in Shiva Sutra and Vijnana Bhairava.

This nama says that She is ‘That’ representing Brahman in the form of Brahman and representing atman also in the form of Brahman thereby proving that everything that exists in this universe is the Brahman. This advaita philosophy.

Brhati (673)

She is the great. Katha Upanishad (I.ii.20) says “mahato mahiyan” which means bigger than the biggest.

Brhati also refers to 36 syllable metre.

Brahmani (674)

Shiva belongs to Brahmin caste! Hence He is called Brahmana and his wife is Brahmani. It is like Bhairava and Bhairavi. “May I attain the fame of a Brahmin” asks Chandogya Upanishad (VIII.14). Brahmins are those who are well versed in brahmanas (vedic rituals) or one who has knowledge about the Brahman is known as brahmana. Caste as religious doctrine of Hindu philosophy is often misinterpreted. Bhagavad Gita explains more on this.

Brahmi (675)

Brahmi is the Goddess of speech and also known as Sarasvati. Brahmi is said to be the feminine gender of Brahman. Brahman – Brahmi. This is like Bhairava and Bhairavi.

Brahmananda (676)

She is in the form of eternal bliss. Taittiriya Upanishad (III.6) says “He came to know that bliss is Brahman, for it is from bliss that all these beings are born. Having been born, these are supported by bliss and when they perish they go back to bliss and disappear into it”. This is the bliss that is realized in the sheath of knowledge says this Upanishad.