LALITHA SAHASRANAMAM 706 - 708

Guhāmbā गुहाम्बा (706)

There are two interpretations possible for this nāma. 1. Guhā means Lord Kārttikeya or Subrahmaṇya and ambā means Mother.  She is Kārttikeya’s mother.  Subrahmaṇya or Skanda is the son of Śiva and Pārvatī.  There are many stories regarding the birth of Guhā.  But He was created for the purpose of destroying demons (demons mean evil acts or persons indulging in evil acts). 

2. Guhā also means concealed and ambā means Mother.  Kaṭha Upaniṣad (I.iii.1) says “guhām praviṣṭau” which means ‘present in the cave of the intellect’.  The Upaniṣad 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 nāma-s.  This nāma says that She is in a secret place.

Guhya rūpiṇī गुह्य रूपिणी (707)

This is an extension of the previous nāma.  The previous nāma said that She is in a secret place and this nāma goes further and says that Her form itself is secretive.  Duality is gross and non-duality is subtle. Guhāmbā (mother of Guhā) is gross and guhya rūpiṇī is subtle.  Her kāmakalā form is subtler and Her kuṇḍalinī 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 Pañcadaśī or ṣodaśī mantra-s, Her rituals such as navāvaraṇa pūja, kuṇḍalinī, etc.  Kaṭha Upaniṣad (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 Kṛṣṇa.  “Hardly one among thousands strives to realise me and only rare among them knows me in reality” (Bhagavad Gīta VII.3).

There is an Upaniṣad called Guhya Upaniṣad and Kūrma Purāṇa says that She is Guhya Upaniṣad.  Viṣṇu Sahasranāma nāma 542 is Guhyā.

Sarvopādhi-vinirmuktā सर्वोपाधि-विनिर्मुक्ता (708)

She is free from all limitations.  This is also known as upādhi, due to which condition an unlimited thing appears to be limited.   Another interpretation for upādhi is acquiring the character of an object in the vicinity.  For example, Śiva is in crystal complexion and Śaktī is red complexioned (please recall dhyāna verse).  When Śaktī sits by the side of Śiva, He also turns red.  This is upādhi.  Upādhi is of four types:  Consciousness limited by - intellect, knowledge, individual and māyā.  The true form of the Brahman is concealed by these upādhi-s. Sarva means entire, upādhi means conditions and vinirmuktā means free.  This nāma means She is beyond all these upādhi-s.  Brahman is beyond all upādhi-s.

The previous nāma-s limited Her attributes by saying that She is the mother of Kārttikeya, She resides in a secretive place, limitations by forms such as Sarasvatī, Mahā Lakṣmī, 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 nāma again confirms Her stature as nirguṇa Brahman.

LALITHA SAHASRANAMAM 704 - 705

Sarasvatī सरस्वती (704)

She is in the form of Sarasvatī, the Goddess for knowledge. Brahman is the embodiment of knowledge. Due to the effect of māyā people are bound by dyads. Sarasvatī is the form that is capable of dispelling the ignorance, the impediment in realizing the Brahman. Bhagavad Gīta (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 (nāma 644 jñāna vigrahā) and She gives knowledge to those who seek this supreme knowledge (nāma 643 jñānadhā). 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. Sarasvatī is the wife of Brahma, the Creator. Brahma is different from the Brahman.

Nāma 614 is sacāmara-ramā vāṇī-savya-dakṣiṇa-sevitā which says that Goddess Lakṣmī (Ramā) and Goddess Sarasvatī (Vāṇī) stand by Her side and fan Her’. In the present nāma it is said that She is Sarasvatī Herself. Sarasvatī is considered here as an attribute of the Brahman. Nāma 614 refers to the Brahman without attributes. Sarasvatī is one of the functional natures of Lalitāmbikā. Other functional natures are discussed in the next nāma. Vedas describe different functions of the Brahman in the form gods and goddesses.

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

In Śrī Devi Māhātmyam there are three main chapters – prathama caritra, madhyama caritra and uthama caritra. Each of these caritra-s is represented by Goddesses Durgā (nāma 190), Mahā Lakṣmī (nāma 210) and Sarasvatī (the present nāma). The combined form (samaṣṭi) of all these three Goddesses is Caṇḍikā चण्डिका (nāma 755).

Śāstramayī शास्त्रमयी (705)

She is in the form of śāstra-s (rules of righteousness). The bewilderment arises due to the influence of māyā. She is mahā māyā svarūpinī, which means that She is in the form of great delusion. Māyā is the confusion resulting from failure to understand. Chāndogya Upaniṣad (III.14.1) says sarvaṁ khalvidaṁ brahma which means ‘all this, no doubt is Brahman.’ The Upaniṣad says this with authority. If Upaniṣads do not affirm this, we have to understand the Brahman only through our inference. Hence Upaniṣads are considered as the source of knowledge. They make only affirmations and they do not draw inferences. That is why, Brahma Sūtra (I.i.3) says śāstra-yonitvāt which means ‘śāstra-s are the source of knowledge’ to realize the Brahman. Upaniṣad-s and śāstra-s 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, Bṛhadāraṇayaka Upaniṣad (III.ix.9) affirms, “The vital force is Brahman, which is called That”. This is emphasised by the last kūṭa of Pañcadaśī mantra ‘sa + ka + la = sakala (sakala means all) + hrīṁ (refers to Śiva + Śaktī) which says that everything in this universe (sakala) is Śiva and Śaktī (hrīṁ) (nirguṇa Brahman and saguna Brahman).

This nāma means that entire parts of Her body is made up of śāstra-s only. Her breath is Veda-s (nāma 338), Her ego is mantra-s (nāma 204), Her words created epics (nāma 798), Her tongue created goddess Sarasvatī (nāma 704), Her chin created Vedāṅga-s. From upper portion of Her throat all the śāstra-s (this nāma), from the middle of Her throat medicine and archery, from the bottom of Her throat sixty four tantra-s (nāma 236) and from Her shoulders love (Brahmāṇḍa Purāna).

{Further reading on Vedāṅga and Vedānta: Vedāṅga a limb of  Veda-s, regarded as auxiliary to and even in some sense as part of the Veda-s and mostly written as Sūtra or aphoristic style.  They are six in number

1. Śikṣā, the science of proper articulation and pronunciation, comprising the knowledge of letters, accents, quantity, the use of the organs of pronunciation, and phonetics generally, but especially the laws of euphony peculiar to the Veda.  Many short treatises and a chapter of the Taittirīya-āraṇyaka are regarded as the representatives of this subject.

2. Chandas, the metre, represented by a treatise ascribed to Piṅgala-nāga, which, however, treats of Prākṛit as well as Saṃskṛit metres, and includes only a few of the leading Vedic metres.

3. Vyākaraṇa, linguistic analysis or grammar, represented by Pāṇini's celebrated Sūtra-s.

4. Nirukta, explanation of difficult Vedic words.

5. Jyotiṣa, astronomy, or rather the Vedic calendar represented by a small tract, the object of which is to fix the most auspicious days for sacrifices.  This is also known as astrology or jyotis.  

6. Kalpa, ceremonial, represented by a large number of Sūtra works.

Vedānta is complete knowledge of the Veda.

This is the second and most important part of the Mīmāṃsā or third of the three great divisions of Hindū philosophy called Vedānta either as teaching the ultimate scope of the Veda or simply as explained in the Upaniṣads which come at the end of the Veda.

This system, although belonging to the Mīmāṃsā and sometimes called Uttara-mīmāṃsā, examination of the later portion or jñāna-kāṇḍa of the Veda, is really the one sole orthodox exponent of the pantheistic creed of the Hindūs of the present day - a creed which underlies all the polytheism and multiform mythology of the people.

Its chief doctrine, as expounded by Śaṃkara is that of Advaita i.e. that nothing really exists but the One Self or Soul of the Universe called Brahman or Paramātman, and that the Jīvātman or individual human soul and indeed all the phenomena of nature are really identical with the Paramātman, and that their existence is only the result of ajñāna, otherwise called avidyā or an assumed ignorance on the part of that one universal Soul which is described as both Creator and Creation.

It is existence, knowledge and Joy, and as devoid of the three qualities or guṇa-s.

The liberation of the human soul, its deliverance from transmigrations, and re-union with the Paramātman, with which it is really identified, is only to be effected by a removal of that ignorance through a proper understanding of the Vedānta.

This system is also called Brahma-mīmāṃsā and Śārīrakamīmāṃsā, inquiring into Spirit or embodied Spirit.

The founder of the school is said to have been Vyāsa, also called Bādarāyaṇa, and its most eminent teacher was Śaṃkarācārya. All the Upaniṣad-s are works on the Vedānta philosophy.

The first and second of these Vedāṅga-s are said to be intended to secure the correct reading or recitation of the Veda, the third and fourth the understanding of it, and the fifth and sixth its proper employment at sacrifices.}

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-paricchinnā देश-काला-परिच्छिन्ना (701)

She is not limited by space (deśa) and time (kālā). Sage Patañjali in his yoga sūtra (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 Sahasranāma, there are many nāma-s that confirm the status of Brahman on Lalitāmbikā.  But each of these nāma-s 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 – saguṇa Brahman (with attributes) and nirguṇa Brahman (without attributes). Saguṇa Brahman is Śaktī and Nirguṇa Brahman is Śiva. One without the other becomes non-functional. 

Sarvagā सर्वगा (702)

She is omnipresent.  This is the result of the previous nāma.  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 Sahasranāma particularly in view of nāma-s 58 pañca-brahmāsana-sthitā and 249 pañca -pretāsanāsīnā.

Because of being Sarvagā, She is also Sarvajṇā (nāma 196), knower of everything (omniscient).  The omnipresent nature also indicates that She is the soul of living beings.  Īśa Upaniṣad says (5) “asya sarvasya antaḥ, asya sarvasya bāhyataḥ” which means the inner most being of all that constitutes its outside also’. Nārāyaṇa sūktam says (Mahānārāyaṇa Upaniṣad 13.5), “antar bhahisca tat sarvam vyāypya nārāyaṇa stitaḥ” which means ‘all that pervade both inside and outside is Nārāyaṇa.  Śrī Devi Māhātmiyam 598 says, sarva svarupe sarveśe sarva śakti samanvite which means “embodiment of all beings, the supreme ruler and embodiment of all the powers”. This is the nature of Sarvagā.

Sarva-mohinī सर्व-मोहिनी (703)

She casts Her spell on everybody.  She casts Her spell through the effect of māyā. 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 nāma solves this bewilderment. 

This is explained in Śrī Devi Māhātmiyam (I.55) mahāmāyā ...... jnānināmapi cetāṃsi devī bhagavatī hi sā meaning that ‘the great māyā form of Devī Bhagavatī attracts even the minds of jñānī-s by casting Her spell.’ Śiva says in Kūrma Purāṇa “this supreme Śaktī is in me and is Brahman.  This māyā is dear to me, it is infinite and the universe is bewildered by this.”

Bhagavad Gīta (V.16) explains how She casts Her spell. “The omnipresent God (refer nāma 702 above) does not receive the virtue or sin of anyone.  Knowledge is enveloped in ignorance.  Hence it is those beings which are constantly falling prey to delusion (māyā).”  Māyā 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 Prakāśa Vimarśa mahā māyā svarūpinī.

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

{Further study on Prakāśa Vimarśa mahā māyā svarūpinī: The objective manifestation is “I am this”. This is called prakṛti. It has three guṇa-s namely sattva, rajas and tamas. They originate from three śaktī-s namely icchā, jñāna and kriyā. When one does not possess anything, where is the question of any object? When there is no object where is the question of ‘this’? At this stage both subject and object do not exist. When subject and object no longer exists, where is the question of will, or three śaktī-s namely, icchā, jñāna and kriyā. Here, out of the thirty six tattva-s thirty four are destroyed. By simply understanding that nothing belongs to him, one is able to remove the thirty four tattva-s that were preventing him to identify himself with the Supreme Self. Now he has only two more tattva-s remaining. They are Prakāśa and Vimarśa. All these thirty four tattva-s were created and controlled by Vimarśa only. Since Vimarśa is the sole reason for māyā, we can call Vimarśa as Vimarśa mahā māyā svarūpini. Why mahā and svarūpini. Mahā means great. Māyā is the greatest cause of all illusions and is the cause of ignorance. So mahā is added. Why svarūpini? Svarūpini means form. Vimarśa is Śaktī, the feminine gender. Why Śaktī-s is considered as feminine gender? Because, She not only creates the universe, but also nurtures it. When one understands this, he is close to realising the mahā māyā svarūpini. The next stage is to realise Prakāśa, which alone is Self-illuminating. Vimarśa with the help of Self-illuminating Prakāśa, reflects the Self illuminating light to the universe, without which universe cannot function.  Therefore, to realise Prakāśa is anyone’s ultimate aspiration.

It has already been seen that Vimarśa is the only creation of Prakāśa. Vimarśa is the absolute freedom of Will of Prakāśa, which is also known as svātantrya śakti. Prakāśa has given all powers to Vimarśa to create, sustain, delude, conceive and bless the universe. Without Vimarśa, Prakāśa cannot do these acts. Prakāśa is always alone and it does not have a second. It is ādi (beginning with or the first) and anādi (existing from eternity). This means, it exists from eternity. We always need a second one for creation. One alone cannot create. Same principle applies here. When Vimarśa identifies itself and unites with Prakāśa it is called the Absolute. We can call Vimarśa at this stage as Prakāśa vimarśa mahā māyā svarūpini”. Here Vimarśa is still with Prakāśa. This is called “the Absolute”.

One has to surely go through Śaktī alone to realise the Śiva. It is argued that Śaktī alone, in the form of Vimarśa or Cit, can lead to realizing Śiva. It is also considered that Śaktī is feminine gender and Śiva is the masculine gender. Śaktī cannot function without Śiva and Śiva also cannot function without Śaktī. Both are interdependent. Therefore, when Śaktī stays with the Śiva, She is called the Absolute.}

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-mekhalā सागर-मेखला (694)

She wears the girdle made of oceans.  The famous saying of Kaṭha Upaniṣad (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 nāma describes Her as bigger than the biggest.  That is why Vāc Devi-s talk about oceans, the huge water bodies forming Her girdle.  Being the controller of the universe, this nāma 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 nāma 684 Rājarājeśsvarī till this nāma described the qualities of Rājarājeśsvarī.

Dīkṣitā दीक्षिता (695)

A guru can give dīkṣā to his disciples. Dīkṣā is also known as initiation.  In Śrī vidyā 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 Ānandānanda, Kṛṣṇānanda, etc.  As a principle, all such dīkṣā names end with ānanda, indicating the stage of bliss.  Generally, dīkṣā is given based upon one’s knowledge that is required to realise the Brahman. This nāma says that She gives dīkṣā to Her disciples, in Her capacity as guru.  Her status of guru was already discussed in nāma 603 gurumūrtiḥ.  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, which says, that the Brahman does not overrule His own laws.  Sometimes, poetization permits these types of descriptions.) This nāma probably says that the guru who initiates is in Her form as Śrī vidyā cult does not differentiate between guru, mantra and devatā. These three are considered as a single entity.

 Daitya-śamanī दैत्य-शमनी (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 सर्व-लोक-वशंकरी (697)

She subjugates all the worlds. Gāyatrī mantra talks about three worlds, bhūḥ bhuvaḥ and suvaḥ.  But the Brahhma Gāyatrī mantra refers to seven worlds.  They are bhūḥ, bhuvaḥ, suvaḥ, mahaḥ, janaḥ, tapaḥ and satyaṁ.  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 satyaṁ.  These worlds mean the different levels of consciousness.  Since She is the Supreme administrator of the universe, Her authority of subjugation is implied. 

Sarvārtha-dātrī सर्वार्थ-दात्री (698)

She is the bestower of all human desires.  There is a specific way of leading human life through puruṣārtha-s which means the end of human life.  The end becomes complete only if one lives as per puruṣārtha-s which comprises of dharma (righteousness), artha (wealth), kāma (desire) and mokṣa (the liberation).  These are known as caturvidha puruṣārtha-s.  Literally speaking puruṣārtha-s 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 puruṣārtha-s and considered as spiritual in nature.  The other two puruṣārtha-s, 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 nāma says that She is the provider of all such puruṣārtha-s.  She provides this as the Supreme empress or Rājarājeśvarī (nāma 684) and Śrī Mātā (nāma 1).

Sāvitrī सावित्री (699)

She is in the form of Devi Sāvitrī.   Gāyatrī mantra consists of vyāhṛti of bhūḥ, bhuvaḥ and svaḥ and twenty four lettered Gāyatrī mantra. This twenty four lettered Gāyatrī mantra is known as Sāvitrī. 

Śiva is known as Savitā meaning the Creator and His wife is Sāvitrī. Sun is also known as Savitā and Sāvitrī. There is an Upaniṣad called Sāvitrī Upaniṣad’. It says Agni is Savitā and air is Sāvitrī.  God of water Varuṇa is Savitā and water is Sāvitrī.  Air is Savitā and ākāś is Sāvitrī.  Therefore, it can be understood that Savitā and Sāvitrī are the combined factors of Creation and mean Śiva and Śaktī.  She is addressed in this nāma as the Creator.  This nāma 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.

Saccidānanda-rūpiṇī सच्चिदानन्द-रूपिणी (700)

She is in the form of sat-cit- ānanda. These three qualities constitute the Brahman.  Sat means the existence, Cit means pure consciousness and ānanda 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 māyā.  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 nāma reaffirms Her status as the Brahman.  

LALITHA SAHASRANAMAM 684 - 693

Rāja-rājeśvarī राज-राजेश्वरी (684)

Nāma-s 684 to 689 begin with Rāja

She is Īśvarī for Brahma, Viṣṇu and Rudra who are known as Rāja-s or kings.  Kubera, the god of wealth is also known as Rājā-rāja.  Since She is worshipped by him, She is known as Rāja-rājeśvarī. Śiva is  Rājarājeśvarā and His consort is Rājarājeśvarī.  

Ādi Śaṅakarā describes Rājarājeśvarī in his Śrī Mantra Mātṛkā Puṣpamālā as follows. “The one who has akṣara hrīṁ as the last bīja of each of three kūṭa-s of Pañcadaśī mantra, the one who is fond of saṃyā, a type of mental worship, the one who considers all beings as Her family and being worshiped through haṁsa (ajapa mantra) mantra in tantric way, the one who is in the form of compassion known as Kāmākṣī, the one who is known through the bīja śrīṁ (श्रीं) of śodaśī mantra (If śrīṁ is added to Pañcadaśī mantra, the fifteen lettered Pañcadaśī mantra,  becomes sixteen lettered śodaśī mantra.  But in application, śodaśī mantra is recited in a different way. Please refer nāma 587), the one who is in the form of three Gods, Brahma, Viṣṇu and Rudra and the one who derives immense happiness in Śrī Cakra worship, I bow to this Rājarājeśvarī.”

Rājya-dāyinī राज्य-दायिनी (685)

Rājya-dāyinī means the one who is the giver of right to live in territories like Vaikuṇṭha (the abode of Viṣṇu) or Kailāsa (the abode of Śiva). 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 Vaikuṇṭha and Kailāsa.  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 mokṣa.  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. 

Rājya-vallabhā राज्य-वल्लभा (686)

She is Rājarājeśvarī, the queen of queens and capable of administering the universe.  Brahma, Viṣṇu, Rudra, Indra and other gods and goddesses live in Śrī Cakra, the abode of Lalitāmbikā.  It can be said that Rājya in these nāma-s refer to Śrī Cakra, where the entire gods and goddesses live.   She is the ruler of Śrī Cakra, the abode of all gods and goddesses.  This nāma is in confirmation of nāma 684. 

Rājat-kṛpā राजत्-कृपा (687)

She is embodiment of radiating compassion, the primary quality of Śrī Mātā.  Kṛpā means compassion. 

Rājapīṭha-niveśita-nijāśritā राजपीठ-निवेशित-निजाश्रिता (688)

She establishes Her devotees in thrones.  It is said in Śrī Devi Mahātmya (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 Śrī Cakra.  Please refer to the quotation from Chāndogya Upaniṣad in nāma 693.

Rājayalakṣmīḥ राजयलक्ष्मीः (689)

Entire universe is Her Rājya 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 Rājarājeśvarī (684) as only the Supreme authority can control the wealth of the universe. 

Kośanāthā कोशनाथा (690)

Kośa means the wealth of a government.  Since She is in total control of various Rājya-s or kingdoms, She is known as Kośanāthā. 

Kośa also means sheaths of physical body. As per Vedānta philosophy, there are five superimposed layers covering the human soul.  Nāma 428 discussed about five kośa-s which means sheaths or layers or coverings.  They are prāṇa-maya kośa, mano-maya kośa, vijñāna-maya kośa, ānanda-maya kośa and anna-maya kośa.  The Self-illuminating Ātman inside our self is covered by these layers or coverings. She is in the form of That Ātman

Caturaṅga-baleśvarī चतुरङग-बलेश्वरी (691)

Caturaṅga means four. She has the mighty army of cavalry, elephants, chariots and infantry. Internally, it means antaḥkaraṇa (internal tools) consisting of mind, intellect, conscience (lower level of consciousness) and ego.  Either way, She rules army (external) as well as antaḥkaraṇa (internal). Antaḥkaraṇa of a person is very powerful like an army and can wreck mayhem. 

Sāmrājya-dāyinī साम्राज्य-दायिनी (692)

Nāma 685 is Rājya-dāyinī and this nāma is Sāmrājya-dāyinī. Sāmrājya is higher than Rājya.  Rājya is a kingdom ruled by a king or queen and Sāmrājya is the combination of many Rājya-s or kingdoms, known as empire.

Assuming that kingdoms of Brahma, Viṣṇu and Śiva as Rājya-s, Her domain, encompassing these three worlds. Brahma loka, Vaikuṇṭha and Kailāsa is Śrī Cakra.  She offers a place in Śrī Cakra to those who worship Her with dedication.  In Śrī Cakra, between ninth and tenth forts, siddha-s (sages and saints) reside, reciting verses in Her praise.  Therefore Sāmrājya means Śrī Cakra.

There is a yajñā called Rājasūya yajñā.  This yajñā is performed only be emperors and great rulers.  The one who performed this yajñā is called samrāṭ.   She is the bestower of samrāṭ as without Her grace Rājasūya yajñā is not possible. 

Taittirīya Upaniṣad (I.vi.2) says, āpnoti svārājyam, which means ‘realising his identity with the Brahman’.  Sāmrājya is possible for those who have established their identities with the Brahman.  They are known as Self-realized persons. 

Satyasandhā सत्यसन्धा (693)

She has determination towards truth therefore She determines everything based on truth only.  This nāma 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 Śrī Mātā. 

Chāndogya Upaniṣad (VIII.i.5) says satyakāmaḥ meaning love of Truth and satyasaṅkalpaḥ which means committed to Truth.  The Upaniṣad 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.’

Śrīmad Bhāgavata (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.’

Viṣṇu Sahasranāma 510 is also Satyasandhā.  This nāma gives extreme importance to Truth.