LALITHA SAHASRANAMAM MEANING 793 - 800

Kapardini (793)

Hair of Shiva is known as Kapardam. Kapardam means braided and knotted hair (Sri Rudram V.4). His wife is Kapardini.

In Lagustavam of Kalidasa (verse 11) there is a reference to Her with braided and knotted hair.

Kalāmalā (794)

She wears a garland made out of 64 kalas (arts or tantras) that are referred in nama 236. Kala is different from tantras. Kala means art and tantra means tantra sastras involving rituals.

Kala also means arts. There are 64 types of arts or kalas. They are gītam, vādyam, nṛtyam, nātyam, ālekhyam, viśeṣaka-cchedyam, taṇḍula-kusuma-balivikārāḥ, puṣpāstaranam, daśana-vasanāṅgarāgāḥ, maṇi-bhūmikā-karma, śayana-racanam, udaka-vādyam, udaka-ghātaḥ, citrā_yogāḥ, mālya-granthana-vikalpāḥ, keśa-śekharāpīḍayojanam, nepathya-yogāḥ, karṇa-pattra-bhaṅgāḥ, gandha-yuktiḥ, bhūṣaṇa-yojanam, indrajālam, kaucumāra-yogāḥ, hasta-lāghavam, citraśākāpūpa-bhakṣya-vikāra-kriyā, pānaka-rasarāgāsava-yojanam, sūcīvāpa-karma, vīṇā-ḍama-ruka-sūtra-krīḍā, prahelikā, pratimā, durvacakayogāḥ, pustaka-vācanam, nāṭakākhyāyikā-darśanam, kāvya-samasyā-pūraṇam, paṭṭikā-vetrabāṇa-vikalpāḥ, tarkū-karmāṇi, takṣaṇam, vāstu-vidyā, rūpya-ratna-parīkṣā, dhātu-vādaḥ, maṇi-rāga-jñānam, ākara-jñānam, vṛkṣāyur-veda-yogāḥ, meṣa-kukkuṭa-lāvaka-yuddha-vidhiḥ, śuka-sārikā-pralāpanam, utsādanam, keśa-mārjana-kauśalam, akṣara-muṣṭikā-kathanam, mlechitaka-vikalpāḥ, deśa-bhāṣā-jñānam, puṣpa-śakaṭikā-nimitta-jñānam, yantra-mātṛkā, dhāraṇa-mātṛkā, saṃpāṭyam, mānasī_kāvya-kriyā, kriyā-vikalpāḥ, chalitakayogāḥ, abhidhāna-koṣa-cchando-jñānam, vastra-gopanāni, dyūta-viśeṣaḥ, ākarṣaṇa-krīḍā, bālaka-krīḍanakāni, vaināyikīnāṃ_vidyāṇāṃ_jñānam, vaijayikīnāṃ_vidyānāṃ_jñānam.

‘Kala’ also means beauty, ‘ma’ means limitless, and ‘la’ means to bring. Based on this, it can be interpreted that She is of limitless beauty. In fact, anything associated with Her is limitless.

Kāmadhuk (795)

She gives whatever is desired by Her devotees. The same meaning is conveyed in nama 63. Lalitha Trisati namas 43 and 240 also convey the same meaning.

However this is subject to the condition laid down in Manduka Upansihad (III.i.10) which says “A person with pure mind can obtain whatever worlds or whatever things he wishes for.”

Soundarya Lahari verse 4 says that ‘She is an expert in granting more than what is asked for. That too She does not give through Her hands, as with other gods and goddesses. She gives through Her lotus feet.’

Kāmarūpiṇi (796)

Kaman means Shiva. She is in the form of Shiva. They are not different. They have everything in common, except the complexion. Shiva is crystal white and She is dark red. Both of them sitting together appear like rising sun (Her red complexion is transfused with the colourless and translucent complexion of Shiva appearing like the rising sun. The dark red colour gets diffused making it appear as orange colour).

Brahman has the desire (kama) to create the universe. Taittiriya Upanishad (II.vi.3) says “He (the Brahman) wished (thought within Himself) ‘I will be born as many’.” She becomes the source of desire for creation.

This nama could also mean that She is capable of assuming various forms at Her will. Kama means desire and rupini means form.

Kalānidhi (797)

She is the source of kalas that have been discussed in nama 794. Shiva Sutra (I.3) says ‘kalāśarīram’ which means ‘whose form is activity’. Only through Her activity, the universe is administered. In this context, this nama means that She is the source of all activities, the Brahman.

Krishna says in Bhagavad Gita (IV.33) “all actions without exception culminate in Knowledge (Brahman).”

Kāvyakalā (798)

Kavya is one of the arts. Kavya means endowed with the qualities of a sage or poet, descended or coming from a sage, prophetic, inspired, or poetical. This nama means She is the inspiration or the source for kavya. All kavyas are composed by giving Her (feminism in general like Sita of Ramayana) an eminent place.

Rasajñā (799)

Rasa means essence or flavour. Rasa also means disposition of the heart or mind, religious sentiment (there are 5 Rasas or Ratis forming the 5 degrees of bhakti, viz. śānti, dāsya, sākhya, vātsalya, and mādhurya. She is in the form of these five rasas.

Soundarya Lahari (verse 51) refers to eight types of rasas. They are love, resentment, anger, wonder, fear, grace, smile and kindness. In addition to the above eight two more rasas contentment and fondness are also referred.

This nama means She is the finest of these rasas.

Rasa-śevadiḥ (800)

She is the treasure receptacle of rasa. Taittiriya Upanishad (II.vii.2) says ‘raso vi rasah’. This translates into ‘that which is, that is to be identified as the sweetness (rasa) in everything.’ Anyone who has this sweetness knows the Self (the Brahman or bliss). The source of joy is the Brahman. When the source is realised, the joy transforms into bliss.

Experience with death

Please read this article that appeared in The Sunday Times, UK

Near death experience. courtesy: The Sunday Times, UK

LALITHA SAHASRANAMAM MEANING 790 - 792

Parāparā (790)

There are three forms of the Brahman, para, a-para and para-para. This nama discusses about the third form. All the three forms of the Brahman has already been discussed in nama 366. Para.

A brief portion of discussion on nama 366 is reproduced here. “Para has three stages. Its original ‘para’ form is considered as supreme and is full of energy. In order to manifest it loses its supremacy and energy level gradually and becomes ‘parapara’ the mediocre level of supremacy. It further loses its strength at the exact time of manifestation and becomes ‘apara’ where it loses its supremacy and become manifested.”

When Brahman is omnipresent, He has to have both superior and inferior qualities. Sri Rudram beautifully explains this concept (Please use the search engine at the top of this site to know more on ‘Sri Rudram’). Brahman is not only a master, but also a servant. He is not only the giver, but also the taker. He is not only the creator but also the destroyer. All the qualities that exist in this universe are placed between the two aspects of the Brahman para and apara. This is the unique quality of the Brahman. Unless this quality of the Brahman is fully understood, Brahman can never be realised. To put it more simply, both a deadly snake and a sage of the highest order are Brahman. We are deluded by the respective forms and fail to realise the Brahman ‘within’ (universality of the soul) due to the influence of maya. Ramana Maharishi says “the ignorant perceive only name and form” (Ramana Gita. Verse 33). Krishna says In Bhagavad Gita (IX.29) “I am equally present in all beings; there is none hateful or dear to me.”

Prashna Upanishad (V.2) says “paraṃ cā paraṃ ca brahmā” which means Brahman without attributes (para) and Brahman with attributes (a-para). Brahman remains the same and for the purpose of our convenience and easier understanding, we have categorised Him as saguna Brahman and nirguna Brahman. This can be explained this way to avoid confusion. Shiva is nirguna Brahman, Shakthi is saguna Brahman, and Shiva-Shakthi is Para-Brahman. This is further explained in nama 792.

Manduka Upanishad (II.i.4) says “there are two kinds of knowledge, Para, the Superior cosmic knowledge, and apara inferior knowledge relating to the phenomenal world.” The next verse explains still further. It says “Apara knowledge comprises of the four Vedas, rituals, grammar, phonetics, etymology, etc and para is that by which one knows the Brahman which always remains the same and never decays.” It is made very clear that realising the Brahman is important than knowing Vedas and other rituals.

Shakthi is known as Para-Shakthi based upon these factors. Parapara is the intermediate stage between the highest and lowest, a sort of mediocre stage. This is based on the fact that the Brahman is omnipresent. This nama refers to Her mediocre stage.

{Further reading: Namas commencing from 156 explain nirguna Brahman and saguna Brahman. For example nama 162 is ‘nir-mohā’ which means ‘She is without confusion and the next nama 163 ‘moha-nāśini’ which means She destroys confusion in the minds of Her devotees. Nama 163 refers to nirguna Brahman or para and the next nama refers to saguna Brahman or parapara and apara.}

Satyajñānānanda rupā (791)

Satyam is truth, jnanam is knowledge and ananda is bliss. She is the combination of truth, knowledge and bliss.

Taittiriya Upanishad (II.1) “satyaṃ jñānaṃ ananthaṃ brahma”. This refers to the Brahman. Truth, knowledge and infinity is the Brahman. Attributes of the Brahman is being described by the Upanishad. There is a difference between the saying of this Upanishad and this nama. Upanishad says ‘anantham’ (everything or infinity) and the nama says ‘anandam’ (bliss). The compassionate form of the Divine Mother makes this difference. Bliss is one of the important qualities of Lalithambigai. Since we reach the stage of ‘anandam’ (bliss), we tend to forget ‘anantam’ (all other extraneous matters).

Brhadaranyaka Upanishad (III.ix.28.2) says that knowledge, bliss and Brahman are the same. Chandogya Upanishad (VII. xxiii) says “that which is infinite that is happiness.”

This nama says the nature of the nirguna Brahman. While the previous nama discussed about the saguna Brahman, this nama confirms Her as nirguna Brahman once again.

Sāmarasya-parāyanā (792)

Parayana means devoted to or engaged in. She is devoted to the principle of equality. With whom She is equal? Of course with Shiva. Without each other, they cannot function. They have attained each other after performing rigorous penance.

Shiva is Self-illuminating Brahman and Shakthi is His svabhāva. Svabhāva means nature. The nature of Shiva is reflected through Shakthi. Shiva can realise His Self only in Shakthi, who acts a mirror to Him. Shakthi is the power of doership of Shiva. It is said that the ultimate reality were to be merely Shiva, He would become inert. Brahman cannot become inert. Though Shiva continues to be inert, Shakthi, the power holder of Shiva acts as the energetic force in creation, sustenance and dissolution of the universe. Therefore Shiva without Shakthi or Shakthi without Shiva becomes torpid. They are known as the parent of the universe.

This nama says that She is equal to Shiva. If Cit is Shiva, ananda (bliss) is Shakthi. Cit-ananda is Shivashakthi.

LALITHA SAHASRANAMAM 786 - 789

Mantriṇī-nyasta-rājyadhūh (786)

She has entrusted the ministerial responsibilities of the universe to Mantrini. Mantrini is feminine gender for minister. Her minister is Shyamala. There is already a reference to Mantrini in namas 69 and 75. Shyamala is also known as Raja-Matangi and Raja-Shyamala.

It is also said that one who worships Her through mantras is known as mantrini. Here mantras do not mean Panchadasi and Shodasi alone. They are mantras of the highest order. Since She is ‘matrka varna rupini’ (nama 577), all the alphabets belong to Her. All the letters originate from Her. Therefore, there is no distinction between Her and mantras. This is confirmed by nama 204. ‘sarva mantra svarupini’. Mantra is defined as ‘power in the form of formulated and expressed thought.’ This power is known as Shakthi. Mantras are useful only if the deeper meaning of the mantras is understood. Mantras in combination with meditation give immediate results. Japa mantras do not fructify unless one understands the significance of mantras. Mantras are nothing but bija-aksharas (combination of alphabets). A bija is a monosyllabic sound that contains one or more consonants with a vowel and ends with a bindu. Vamakeshvara Tantra (refer namas 351 and 945) elaborates on mantras.

Shiva Sutra (II.1) says ‘cittam mantrah’. Cittam means limitation of the highest consciousness in the individual self. This can also be interpreted as the limitation of the Supreme Consciousness (the Brahman) in self (an individual). After having said that mind is mantra the next sutra (II.2) says that continuous effort leads to attainment (mantra siddhi or fructification mantra). The third sutra (II.3) says the fructification mantras mean non-dualism or Oneness with the Brahman (Realisation). Mantra is nothing but a secret tool in the hands of a practitioner that first enables him to establish a link with the Brahman and ultimately making him to dissolve into the Brahman. When mind and mantra are well connected, one realises the Brahman.

This nama also means that She is in the form such intricate and potent mantras. She is the sum total of all mantras.

Tripureśi (787)

Shiva had burnt Tripura, a place of asuras (demons) fortified with gold, silver and iron forts. These are nothing but stages of ignorance. Shiva who burnt this place is known as Tripura and His wife is Tripureshi. This also means Bhairavi, the Goddess of Tantra sastras (Tripura adipathi (adipathi means chief). She is adored by all tantra sasatras.

Or this could mean that She is the chief of three lokas of Brahma, Vishnu and Shiva. These lokas (worlds) are situated around Meru, where She resides (refer nama 775. Meru-nilaya)

Jayatsenā (788)

She has a victorious army. She is capable of winning over demons (evil acts). In Hindu scriptures, often references are made to demons. These demons are embodiment wickedness and gods who win over them represent virtues. Virtues always prevail.

Nistraiguṇyā (789)

She is devoid of three gunas. Three gunas are satva, rajo and tamo. These gunas in association with prakriti is responsible for creation. Please refer namas 139, 397, 398 and 399 for further details.

LALITHA SAHASRANAMAM 782 - 785

Parākāśā (782)

She is the supreme akash or ether or space. Parākāśā is often used to mean the Brahman. This is due to three factors. First the vast stretch of ether and secondly its purity, thirdly its imperceptibleness and lastly it is subtle in nature. Both shine and rain come from akash. These are the reasons for comparing akash to the Brahman. Since She is the Brahman, She is compared to akash. When one is not able to comprehend subtle matters, normally a comparison is made to known things. Since the Brahman is the subtlest of all, a comparison is made to ether or akash.

Brahma Sutra (I.i.22) says “ākāś tat lingāt”. This means that akash is the Brahman owing to the indicatory mark of that. The indicatory mark is explained in Chandogya Upanishad (I.ix.1). It says ‘End of this earth is space, as everything that arises from space and also goes back into space. Space is superior to everything. Space is the highest goal.” This Upanishad again says (VIII.xiv) ‘That which is described as space manifests names and forms. These names and forms are within Brahman.”

Taittiriya Upanishad says that Brahman is bliss (III.vi) “Bhrigu (a great sage) came to know that bliss is Brahman, for it is from bliss that these beings are born. Having been born, they are supported by bliss and when they perish, they go back to bliss. It is Varuna who taught this Truth. This Truth is in the empty space of the heart.”

The point driven home by the Upanishads is that Brahman is vast empty space. Katha Upanishad also confirms this by saying (II.ii.2) “The Self is everywhere......It supports everything and is the air in the space between the earth and heaven.”

This nama says in a single word the teachings of these Upanishads. Lalitha Sahasranamam is in mantra form. Hence it is said that this should not be recited like musical notes (raga and svara) or with any musical instruments. Vedas should never be recited in notes form or accompanied by musical instruments.

Prāṇadhā (783)

She is the giver of vital breath or prana. Her subtle form continues to be discussed. Like akash prana also is subtle. Like akash, prana is also life giving. Sun and rain come from akash that are under Her control. Prana also is controlled by Her. The omnipresence nature of the Brahman is being explained by Vak Devis. The next Brahma Sutra (I.i.23) says “On that very ground, Prana is Brahman”. Chandogya Upanishad also says (I.xi.5) says “In prana all things that we see around us disappear. And at the time of appearance they appear from prana.”

Brhadaranyaka Upanishad (IV.iv.18) says “those who have known the prana of prana” which means subtle of the subtlest, the Brahman, because ‘Self is taintless and beyond the subtle ether.’ (IV.iv.20 of Br.U)

Prāṇa-rūpiṇī (784)

This is in confirmation of the previous nama. The previous nama said that She is the giver of prana and this nama says that She is the embodiment of prana. Unless something is overflowing, it cannot be shared. She cannot be the giver of prana unless She is full of prana and prana overflows from Her. These types of namas are available in plenty in this Sahasranamam. For example namas 736 and 737.

Chandogya Upanishad explains these namas (782-784). “‘I know that prana is Brahman. But I do not know that ‘ka’ and ‘kha’ are Brahman.’ The fire replies ‘ka is kha and kha is ka’ (meaning both are same) and taught him that Brahman is both prana and akash.’” This teaching of Agni goes to prove that Brahman is everything. ‘ka and ‘kha’ are only taken as examples. For example Mr. A and Mr. B are the same. Both of them are Brahman. If Mr. A realises this fact, he is known as knowledgeable and Self-realized. If B does not understand this, then he is called ignorant.

Mārthaṇda-bhairavārādhya (785)

She is worshipped by Mārthaṇda-bhairavā. He is posited in the 24th prahara (wall) of Sri Puram. Sri Chakra is in the centre of this Sri Puram. Anything associated with Her is prefixed with Sri, a sign of auspiciousness. Some are of the opinion that Mārthaṇda-bhairavā is the sun. Sage Durvasa says that he worships him with his wife Chaya Devi. Sun’s wife is Chaya Devi. Then this nama means that She is worshipped by sun.

Others are of the opinion that Bhairava here means vatuka bhairavas who are also great devotees of Her. They are also posited in Sri Puram and constantly meditate on Her.

There are 64 Bhairavas and Marthanda Bhairava is one among them. These 64 Bhairavas are grouped under eight categories and each category is headed by one Bhairava and these eight Bhairavas are called Ashtanga Bhairavas. Marthanda Bhairava comes under the first group headed by Asitanga Bhairava. (Bhairavas have been extensively dealt with in this site and please use the search engine at the top of this site to know more on this subject. Vijnana Bhairava is different from this.)

Bhairava means Shiva. Shiva Sutra (I.5) says “udyamao Bahiravah” which means ‘sudden realization like a flash is Shiva’. Realisation always happens suddenly. It is like a light. When the light is not switched on, the place remains in darkness. Once the light is switched on, the room is flooded with light. Realisation also happens this way. We go on acquiring knowledge and we know that Brahman is present everywhere. This is only assumption and presumption. But, realisation is different. Realisation is understanding and personally experiencing the Truth. Truth means everything is Brahman. In this nama ‘marthanda’ refers to the flash of light. Therefore, in this context ‘marthanda bahirava’ means Shiva. The one who has realized Shiva and merges with Him is also known as Shiva. She is worshipped by such devotees.

LALITHA SAHASRANAMAM 778 - 781

Virāḍ-rūpa (778)

The concept has been already discussed in nama 256. viśva-rūpa. In addition to what has been discussed there, virad can also be explained as follows. Virad is the consciousness which identifies itself with the individual gross body in the waking state. Consciousness can be broadly classified into microcosm and macrocosm. Microcosm is the individual consciousness and macrocosm is the universal consciousness. These can also be interpreted as the individual self and the cosmic Self. Microcosm or the individual cosmology is a miniscule of macrocosm or the sum total of all microcosms.

The individual self has four states of consciousness. 1. Turiya or avyakta (for avyakta refer nama 398), 2. Ishvara (nama 271 Ishvari), 3. Hiranya garbha (this has been discussed in various namas in this Sahasranamam and please use the search engine at the top of this site to know more on this) and 4. Virad. Virad is also known as viraj. It is also known as vaishvanara. The last of the above mentioned four states of consciousness is the all pervading metamorphosis of the divine being. It is the omnipresent universal form encompassing the entire visible and tangible phenomenal world. This is the fully manifested macrocosm that appear to the human eyes as the universe. What we perceive is not the complete macrocosm, but only a minuscule deluded by maya or illusion.

Virad is the end product of the macrocosm within a fully developed universe that is realized from experiment and observation rather than theory. ‘Pañcikaraṇam’, a small treatise on advaita philosophy by Shankaracharya says “The virad is said to be the aggregate of all the quintuplicate elements and their effets” (verse 1). Those subtle elements produced the gross ones, from which again the Virat (the macrocosm) or the objective totality come into existence. Again verse 11 says “The gross elements are compounded. These produce virat, the sum total of all the gross bodies. This is the gross body of the disembodied Atman.” Virat and Virad are the same.

Virajā (779)

‘vi’ means without and ‘rajas’ means impurity. She is without impurity. Maha Narayana Upanishad (65.1) says “aham viraja vipapma” which means ‘I am freed from sins and passions’. The devotee offers fire oblations seeking purity in his breath, gross body, etc. There is a fire ritual by name ‘viraja’ to be performed before becoming a sanyasin. When one becomes devoid of impurity, he becomes one with the Brahman. She, the Brahman, is devoid of impurity. She is pure (refer nama 765). When one wants to merge with the Brahman, one should posses the qualities of the Brahman.

Viśvatao-mukhī (780)

She has faces in all directions. Shvetashvatara Upanishad (III.3) says “vishvato mukhah’ which means ‘all faces are His’. Faces of entire living beings are His. This nama affirms the omnipresence nature of the Brahman.

Krishna also says in Bhagavad Gita (IX.15) “others worship me in my universal form in many ways taking me as manifested in diverse celestial forms (vishvatao mukham).”

Purushasooktham (puruśasūktam) opens by saying ‘sahasra-sīrśa-puruśah’ meaning that He has thousands of heads. Heads of the entire living beings are His own.

This nama means that She resides in the entire living beings of this universe, an affirmation of Her omnipresence.

Pratyag-rūpā (781)

She is visible to those who see inwardly. She can be realized only within and this is known as Self-realization. By disconnecting mind from sensory afflictions and looking within, She is realized.

Katha Upanishad (II.i.1) explains this. “The Self-created Lord has created the sense organs with the inherent defect that are by nature outgoing. Which is why, beings see things outside and cannot see the Self within.” It says ‘pratyag-atmanam aiksat’.

Narayana Suktam (5) says ‘anthar-bahisca tat sarvam vyāpya narāyano stitah’ meaning Narayana pervades internally and externally.

Why one should look within when the Brahman is omnipresent. After all Narayana pervades internally and externally. Katha Upanishad (II.iii.9) answers this. “The Brahman is not an object of our vision. No one see Him by his eyes. He reveals Himself in the only when the mind is pure and constantly thinks of Him.”

LALITHA SAHASRANAMAM 771 - 777

Durārādhyā (771)

She is difficult to attain. The process of attaining Her is difficult, as mind control is paramount in Her worship. Worshipping Her without controlling mind and senses, does not yield any result. Soundarya Lahari verse 95 says “It is difficult for those who cannot control their senses, to come near your sacred feet and worship you.” Refer nama 871 which endorses this point.

Durādarśā (772)

She cannot be controlled. She can be controlled only by unstained devotion. Pretentious worship is not liked by Her. Krishna says in Bhagavad Gita (IX.26) “Whosoever offers to me with love a leaf, a flower, a fruit or water, (patram, pushpam, palam, toyam) I appear in person before that disinterested devotee of sinless mind and delightfully partake of that article offered by him with love.”

She should be worshipped in seclusion. This aspect has been repeatedly stressed through various namas in this Sahasranamam and elsewhere. ‘The bliss of atman is Lalithai’ says Bhavanoupanishad (29). Sage Durvasa in his ‘Shakthi Mahimna stotram’ (verse 53) says that one who worships Her through pranayama and meditation becomes one with Lalithambigai.

Pāṭalī-kusuma-priyā (773)

Pāṭalī is red and white flower. Red represents Shakthi and white represents Shiva and hence this flower is said to represent both Shiva and Shakthi.

Shiva is fond of bilva tree and Shakthi is fond of pāṭalī tree.

Mahatī (774)

This nama declares one of the important attributes of Brahman. Mahat arises from the union of purusha (soul) prakriti (nature). Mahat is the second principle from prakriti as per Samkhya yoga. Purusha is the self-intelligent subject and prakriti is the non-intelligent potential cause of the objective universe. Purushas are innumerable in number, whereas prakriti is one. The primal constituents of prakriti are the three gunas (satva, rajas and tamas). As per Samkhya yoga principle all objects both physical and psychical are transformation of prakriti, the first of which is ‘mahat’. She is addressed as ‘mahat’ by Vak Devis because She manifests in all living beings as She is also known as prakriti. Mahat is also known as ‘buddhi’ or intellect, the great and exclusive principle of humanity. Intellect is an essential component for attaining knowledge.

Maha Narayana Upanishad (I.i.1) says ‘mahato mahiyan’ which means greater than the greatest. This nama says She is that ‘Mahat’. Without mahat (intellect or the principle factor of underlying self-consciousness) Shiva cannot be realized, hence it is said that Shiva can be realized only with the blessings of Shakthi.

Meru-nilayā (775)

She lives atop Meru. Meru is a fabulous mountain regarded as the Olympus of Hindū mythology and said to form the central point of Jambu-dvīpa. Meru has already been discussed in nama 55 ‘Sumeru-madhya-srungasta’. Three dimensional form of Sri Chakra is known as Meru or Maha Meru. Meru also means the condensed form of Panchadasi mantra. There are only nine bijas, if repeated bijas are removed (The nine bijas are: ka,a, e, la, ha, ra, ma, sa and bindu).

Meru also means the spinal cord. She traverses up and down the spinal cord in Her subtlest form kundalini. This nama could also mean Her movements through ‘meru’ (spinal cord).

Mandāra-kusuma-priya (776)

She is fond of mandara flowers. Mandara tree is one of the five trees in Svarga (heaven).

There is a hermitage on the banks of river Ganges where there are eleven sacred pools. She is fond of this hermitage.

‘Mandara flowers are also referred in Buddhism. When Buddha was preaching, it is said that mandara flowers used to shower from heaven.

Vīrārādhya (777)

Viras mean warriors. Characteristics of vira are defined. He should have realized the Self, devoid of ego, opposed to dyads and should be brave as well. In this context vira means courageous devotee. When one realizes Self, he need not be afraid of anyone. She is worshipped by such warriors.

LALITHA SAHASRANAMAM 764 - 770

Svargāpavargadā (764)

She gives ‘svarga’ or heaven and liberation. Svarga or heaven is a respite for the soul, if the soul is embedded with good karmic account. Apart from pains or pleasures through the gross forms that souls manifest, they have to undergo pains and pleasures in hell or heaven. Krishna says in Bhagavad Gita (IX.21) “Having enjoyed the extensive heaven world, they return to this world of mortals on the stock of their merits being exhausted.”

Svarga is heaven and ‘apavaga’ means liberation, also known as moksha. Liberation is of two types. One is ‘jivanmukthi’ which means he attains liberation when he is alive. Another is ‘videhamukthi’ which means liberation after death. Both these liberations can be attained only through knowledge. A jivanmukta, however may still posses subtle hidden seeds of past actions that have not been totally destroyed by the fires of the wisdom. Some of them destroy these remnants of past material karma by certain work in the astral cosmos.

[For further reading: It is said that souls take strange forms in heaven or hell. It is also explained that such forms do not have mouths to eat and drink. They feed themselves through their nose. It is also said that they are fond of smell arising from roasting sesame seeds (It is known as thil seeds or sesamum indicum). Annual ceremonial rites for ancestors are performed to appease the souls of the ancestors. During such rituals, sesame seeds are used to invoke the souls. But, the person performing such rites is not aware that the soul still exists in the spirit world or reborn. Such rites are performed as a mark of their remembrance. Unfortunately, these rituals are highly commercialised thereby eroding the sanctity of the rituals. It would be more appropriate to feed the poor on such days, whenever and wherever excessive commercialisation prevails.]

Śuddhā (765)

She is pure. She is the embodiment of purity. Purity gives knowledge, that is required to attain liberation, discussed in the previous nama. Stains are called as ignorance. She is devoid of any stains.

Japā-puṣpa-nibhākṛtih (766)

Japā-puṣpa means hibiscus flower. She has the complexion of hibiscus flower (deep red or crimson) is mentioned in dhyan verse.

Ojovatī (767)

Ojas means body vitality, the principle of vital warmth and action throughout the body. Ojas is said to be the eighth substance of a body. This is a sentient life energy prevailing in the spinal cord. This is the combination of five cognitive senses known as jnanendriyas. Whatever is consumed, food or perceptions first get transformed into ojas in the spinal cord.

Ayurveda says that there are seven dhatus (ingredients) in the body. They are chyle (lymphatic fluid), blood, flesh, fat, bone, marrow and fluids of procreation (Some say ten by adding hair and skin). Ojas is said to be the eighth dhatu. Ayurveda classifies ojas as para-ojas and a-para-ojas. Again there are two different interpretations as to its location and quantity. Apart from what is detailed above, it is said that quantity of ojas is equal to half of the volume when both the palms are joined together in the little finger areas. The other theory says that ‘ojas which is the substratum of life is of eight drops only in quantity and is located in the heart.’ But it is accepted that there is no life possible without ojas. It marks the beginning of the formation of the embryo. It is also said that ‘it is this ojas where the soul is lodged after the union of sperm and ovum’ (Charaka Samhita XXX.9). This clearly explains the importance of Shakthi in human life. She is in the form of ojas.

Dyuti-dharā (768)

She radiates brilliantly. This illumination is due to initial and final stages of “I” consciousness. This I consciousness is known as ‘aham’ in Sanskrit. ‘Aham’ is the comprehension of the entire cosmos, which is the expression of the creative brilliance of Shakthi.

Yajña rūpā (769)

Vishnu is the Supreme authority for Yajñas. Yajña means fire ritual where oblations offered with mantra recitations. Agni, the lord of fire is the carrier of oblations to the concerned deities. Yajur Veda says ‘Yajño vai Vishnuh’ which means yajna is Vishnu (‘vai’ means certainly, the stressing factor. This is rarely used in Rik Veda and often used in Atharva Veda). The purpose of yajna is sacrifice. Krishna says in Bhagavad Gita (X.25) “among yajnas I am japa yajna” (super conscious chanting of mantras is japa). Vishnu Sahasranamam nama 445 is yajnaha. Based on the above information, it is said that She is in the form of Vishnu.

Going by the Vedic interpretations, yajna means devotion. Vedic literature says that yajna means oblations or offerings. She is the most devoted or She is made up of sacrifices, because most sacrifices are done in Her favour (Shakthi worship and tantric rituals). It is said that the greatest form sacrifice is worshipping one’s own self.

Priya-vratā (770)

She is fond of vows. Vows mean refraining from certain acts through samkalpa or determination. Mostly such vows are done for appeasing gods and goddesses. She is also pleased with vows made to other gods and goddesses. She is pleased on account of two reasons. The first point is that She is the Brahman (both nirguna and saguna). Second aspect is that the entire universe is the manifested form of Shiva and Shakthi (Purusha and Prakriti).

Krishna also says in Bhagavad Gita (VII.21) “Whatever divine form a devotee chooses to worship with reverence, I stabilise the faith of that particular devotee in that very form.”

LALITHA SAHASRANAMAM MEANING 757 - 763

Kṣrākṣarātmikā (757)


There are two interpretations to this nama.

Kshara means syllables and akshara means alphabets. Syllable is formed by the combination of alphabets. This nama means She is mono-syllable and multi-syllable. In other words, She is one as well as many. Nama 677 is ‘māṛrka-varṇa-rūpiṇi’. She is in the form all alphabets and words. She is śabdha Brahman. (Please use the search engine at the top of this site to know more on Shabdha Brahman). Divine consciousness is identical with the Supreme word which is known as parā-vāk. All the alphabets and words are derived from this. Nama 366 ‘parā’ explains more on para. Devi Upanishad (9.6) says ‘mantranāṃ matrkā devi śabdānam jnāna rūpini’ (She is in the form matrkas in mantras and in the form of jnana in sound. Matrka means source or origin. In this context it means the alphabets. The realisation of matrka by the soul means liberation to the soul. Soul realizes matrka by means of mantra, the origin of which is matrka or Sanskrit letters from a to ksha). Mono-syllable means single alphabet which represents maya or illusion and multi-syllable means jivas or souls. Lalitha Trishati namas 22 and 23 explain this concept. Bhagavad Gita (VIII.13) says ‘OM (ॐ )is the mono syllable’ that we are discussing here. Katha Upanishad (I.ii.16) also says “this aksharam (OM) is Brahman with attributes and this aksharam is Brahman without attributes. Either way this nama means that She is the Brahman.

Vishnu Sahasranamam nama 480 is ‘kshara’ and 481 is a-kshara’. ‘Kshara’ also means perishables and ‘a-kshara’ means non-perishables. Bhagavad Gita (VIII.4) says ‘Kshara bhavah’ which means all perishable objects. Krishna further says (Bhagavad Gita (XV.16) that perishables mean the body and non-perishable means soul. In this way, this nama means that She is the cause for both body and soul (the Supreme Creator. Both body and soul is necessary to unfold the karmic effects).

Sarva-lokeśi (758)

She is Ishvari for all the worlds. She rules all the worlds. Gayatri mantra refers to seven worlds and each world is represented by one vyahrti (bhūh, bhuvah, suvah, mahah, janah, tapah, satyam). These worlds represent the level of consciousness and She rules over all these mental planes. In other words, she rules over the universe. Satyam is the highest level of consciousness.

Viśva-dhārini (759)

She holds the universe. Vishvah means the universe and dharini means holding.

Tri-varga-dhātri (760)

Tri-varga means purusharthas. She is the giver of pursharthas. Purusharthas are dharma (righteousness), artha (wealth or purpose), kama (desire) and moksha (liberation). The last one, moksha is not included here, hence instead of purushartha, the nama only says tri-varga. Her act of liberating a soul was discussed in nama 736. All the four purusharthas are discussed in nama 291. Purushartha-pradayini.

Subhagā (761)

Five year old girl is known subhaga.

Among others, bhaga also means sun, Goddess Savitri, good fortune, welfare, prosperity, dignity etc. ‘Su’ is used an adjective to the word ‘bhaga’. It means She is the incarnation of good fortunes of the highest order. She has dignity of the highest order.

If bhaga is interpreted as sun, then it means that sun shines due to Her. Sun derives energy from Her to shine and sustain the world (the galaxy known to us). Please refer namas 275 and 715 which further explain on this. Subhaha (सुभग) means possessing good fortune, very fortunate or prosperous, lucky, happy, blessed, highly favoured, beautiful, lovely, charming, pleasing, etc. In this context it means that She is the possessor of all such auspicious qualities.

(The very thought of Her is capable of conveying all auspiciousness.)

Tryambakā (762)

She has three eyes. Sun, moon and fire are Her three eyes (Please recall ida, pingala and sushumna of kundalini). . This nama also means that She is the mother of Brahma, Vishnu and Rudra. Please refer namas 453 and 477 also.

Trigunātmikā (763)

Gunas or qualities are of three types, satvic, rajas and tamas. (Please refer nama 984. ‘triguna’. Gunas belong to prakriti (nature) and is the cause of opposites. Purusha (soul) in association with prakriti endowed with three gunas cause creation. Gunas belong to Her when She acts as Brahman without attributes. When she is the Brahman without attributes (nirguna Brahman) She is ‘nirguna’ (nama 139) and ‘gunātītā’ (nama 931). More discussion are available in ‘karma and soul’.

BHAGAVAD GITA. CHAPTER V. 26-29

Gita Series 67: Chapter V: Verses 26-29

"Those who are free of desire and anger with subdued minds have realized the Self (God), the abode of eternal Peace, who prevails on all their sides. A yogi who never gets associated with external materialistic world, concentrating between his eyebrows, regulating his inhalation and exhalation, brings his senses, mind and intellect under his control, completely free from desire, fear and anger and targeting liberation stands liberated. The one who realizes that I am the enjoyer of all rites and sacrifices, the Supreme Lord of all the worlds (universe) and a considerate friend of the entire creation, attains peace.”

Desire and anger are the worst enemies in spirituality. While pursuing the spiritual path, mind has to be serene. Without mind, God cannot be realized. Mind is the only instrument that aids in Self-realization. If the mind is exposed to sensory perceptions, it gets crowded with thoughts. Then mind develops likes and dislikes. When what is desired is not attained, mind gets agitated causing anger. Mind has to be calm and serene to realize the Brahman. An agitated mind cannot even visualize the Brahman. When the Brahman cannot be envisioned, He can never be actualized or realized. God is the embodiment of peace. He cannot be realized in a place where peace does not exist. To create the right environment, turbulence in the mind is to be totally removed. Krishna not only preaches, but also elucidates means to practice His teachings. He explains how to keep the mind peaceful.

Fixing concentration in ajna chakra, regulating breath and discarding sensory afflictions will make the mind calm and peaceful. When the mind is free of sensory influence, intellect (buddhi), desire and anger do not rear their ugly heads. Focusing on the ajna chakra (the place between the eyebrows) is important. Right behind the ajna chakra, pineal gland is situated, which is the seat of the soul. When cosmic energy is drawn and focused on the ajna chakra, it establishes a link between the soul and the cosmos. When this link is well developed over a period of time, lights are seen in the third eye, which gradually becomes brighter and brighter. When consciousness is fixed on this light, mind ceases to function. Mind is disconnected from the body and rested. Mind becomes turbulent when breathing is fast. Krishna says that breathing is to be regulated. Breathing means abdominal breathing. Emotions can be controlled by slow respiration. Slow breathing makes subtle and yet important changes in the brain that modifies the hormonal balances. Certain constraints on the medulla that normally inhibits a person reaching higher level of consciousness are removed, thereby releasing awareness to reach the higher levels. The combination of concentration on ajna chakra and regulated breathing makes one reach higher levels of meditation wherein brief suspension of breath and thought suspension takes place. In this state, complete absorption takes place leading to hyper-awareness and bliss where the Brahman is realized. There are scientific evidences to prove this point. When the mind is so engrossed in the Brahman, automatically it sheds its addictions to desire and anger. Even the intellect, a superior form of mind, does not show its presence. Intellect will be present only if the mind seeks to consult it, when the mind on its own is not capable of making a decision.

Apart from ajna chakra and regulated breathing, one has to have aspiration to attain liberation. Liberation is for the soul and not for the body. Liberation means, merger of the soul with the Brahman. There will be no more births and associated miseries for that soul. Moksha is a temporary respite for soul. It has to incarnate again. Liberation can be attained through will. The intensity of the will initiates the process of liberation. This may not happen in a single birth. Once the will is made, realization begins to happen gradually leading to lesser and lesser karmas. When the karmic account is ripe, realization happens in a fraction of second. On the given day at 06.10.24 he was a different person and at 06.10.25 he becomes a realized person. Now He knows that he acts only on behalf of God. He knows that the effects of his actions reach only the Brahman. He does not accrue further karmas. When his body is ripe, it snaps from the creeper and falls on the ground like a ripe cucumber (ṃṛtuṇjaya mantraṃ). Only such a soul is liberated. The process of liberation has to be initiated from the mind. He understands that all his actions reach the Brahman. When this thought firms up in his mind, he ceases to exist on his own. He gets transformed as the Brahman Himself. The place around him reverberates with positive energy. He becomes radiant. He does not consider God as somebody who is different from him. He considers Him as his good friend. Shvetashvatara Upanishad (VI.7) explains this by saying “He is the God of all gods, Ruler of all rulers.” Krishna uses the word ‘friend’ with a purpose. It is believed that friends do not cause any harm.

Shivananda Lahari (verse 61) describes the nature of a devotee. “Devotion is like the seeds of Ankola tree reaching the tree itself, like a needle drawn towards a magnet, like a chaste wife remaining with her spouse, like a creeper clinging towards a tree, like a river going towards ocean.” Krishna says that one should have this kind of devotion to attain God.

End of Chapter V.

Vamakeshvari

Information sought through a comment: May I ask what is the source of this interpretation of Vāmakeśvarī? I would be interested to know if you have come across an interpretation of the name Vāmakeśvarī or Vāmakeśvara elsewhere?

Clarification to the best of my ability: There are two namas in Lalitha Sahasranamam beginning with Vamakesha. The first one is nama 351. Vāmakeśi and the other one is nama 945. Vāmakeśvari. Apart from what was discussed in nama 351, I have only the following additional information.

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

Nama 945 is Vāmakeśvari which refers to Vamakeshvara tantra. This tantra is said to be the 65th tantra apart from the 64 discussed in Soundarya Lahari verse 31 and nama 236 of this Sahasranamam. Vamakeshvara Tantra is said to be the most important tantra for Sri Vidya worship. This tantra discusses on internal worship of Shakthi. Vamakeshvari is said to be the source of this Universe.

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

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

Vāmās mean those who worship Her through left hands. They do not follow the five principle yajnas that will be discussed in nama 946 subsequently. She is the Goddess for these left hand worshippers. She is also known as Vāmeśvarī, which refers to Her divine power which projects the universe out of Shiva (the Brahman without attributes) and produces the reverse (vāmā) consciousness of difference.

Vamadeva is the back face of Shiva.

LALITHA SAHASRANAMAM MEANING 751 - 756

Mahā-kāli (751)

She is mahati (nama 774). Mahat is used to indicate anything that is supreme. This word originates from the word mahā. Both the words give the same meaning. Mahati can be used as an independent word whereas mahā is to be used with another word. This is the origin of the nama.

Mahat also means intellect or buddhi. This is the third principle in Samkhya yoga, the first two being Purusha and Prakrti. Kali has several meanings such as blackness, Shiva’s wife, black clouds, a woman with a dark complexion, mother of sage Vyasa, Satyavati is also known as Kali, a form of Durga, etc. Maha Kala means Shiva and Maha Kali is His Shakthi. Lingapurana (Chapter 106) says about the origin of Kali. “Having entered the body of the lord of Devas, Parvati made her own body out of poison in the neck of Shiva.........Shiva created Kali, the blue necked Goddess with matted hair from His third eye.........On seeing Kali who resembled fire and whose black neck was embellished with poison.......”

This nama also says that Lalithambigai is the ruler of death in the form of Maha-Kali. God of death Yama is also black in colour. Lalithambigai takes black complexion when She destroys evil doers. Please refer nama 756.

Mahā-grāsā (752)

She is a devourer (one who eats voraciously). This nama says that everything merges into the Brahman. Katha Upanishad (I.ii.25) says “the best among all people are like food to the Self. Death overcomes everyone, yet even death is a mere condiment for the Self.”

Brahma Sutra (I.ii.9) also says “The eater (the Brahman) on account of the appropriation of all that moves and does not move.”

This nama refers to the act of annihilation or the great dissolution (maha pralaya) of the Brahman.

Mahā-śanā (753)

The great eater. There is no significant difference between the previous nama and this nama. Possibly the earlier nama refers to the great dissolution (the deluge) and this nama refers to destruction. In the process of annihilation, the entire universe ceases to exist and in the case of destruction a part of the universe (evil doers) is destroyed.

This nama is different from nama 229 ‘mahā-sanā (महासना). This nama is mahā-śanā (महाशना).

Aparṇā (754)

She is without debts. When ‘apa’ (negation) is prefixed to ‘rṇā’ (debts) it means She is without debts. She repays the devotion of Her devotees by granting boons to them, thereby not indebted to Her devotees. She is not even indebted to Shiva because She takes care of His acts of creation, sustenance and dissolution. She is not indebted to Devas (gods and goddesses) because, She is saving them from the demons. She is not indebted to anyone in this universe.

Bhaskararayer was a great devotee of Lalithambigai. He did not have enough money to perform even small rituals to Her. He borrowed money and performed daily rituals to Her. His creditors pressurised him to return the money. He did not have any money as his only job was to worship Her. He did not have any source of income. Suddenly, the pressure from his creditors stopped. Later he found out that Lalithambigai personally repaid all his debts in the form of his wife. Wealth and unfeigned devotion do not go together.

Aparna also means without leaves. It is said that She did penance for attaining Shiva without even taking leaves. Aparna as such means Durga or Parvati.

According to another interpretation ‘parna’ means falling and a-parna means She is devoid of fall. There is no fall for the Brahman.

Caṇḍikā (755)

She is Durga. She is said to be inaccessible because of Her anger. She is the combined form of Durga, Lakshmi and Sarasvati. Please refer nama 704. Chandi does not like evil doers and becomes terribly angry on seeing them. She slays these evil doers without mercy. Her anger is expressed in Durga Saptasati (Devi Mahatmiyam).

Taittiriya Upanishad (III.viii.1) says “The wind blows out of fear for Him (the Brahman). The sun also shines out of fear. Out of fear, fire, Indra, death all rush to do their respective duties.” This clearly explains that making others fear for Him is the quality of the Brahman. Sri Rudram (I.1) opens by paying reverence to His anger. Sri Rudram says ‘namasthae rudra manyava .... namah.’

Caṇḍikā form of Her is said to be ferocious. She cannot tolerate evil acts. Because of Her anger, activities of universe take place in a disciplined manner.

A seven year old girl is known as Caṇḍikā

Canda-muṇḍāsura-niśudini (756)

Chandan and Mundan are the two demons who were killed by Her and hence She is known as Chamunda (the first letters of the two demons). In Markendaya Purana (Devi Bhagavata) (84.25) Devi Caṇḍikā addresses Kali thus “Because you have killed Chanda and Munda, you shall be known as Chamunda and be famed in the world.” Chandi is different from Chamunda. Chandi is the combined form of Durga, Lakshmi and Sarasvati. Chamunda is the form of Kali. All these forms are only manifestations of Lalithambigai.

Chamunda is one of the ‘sapta matas’ (seven mothers). In the previous nama it is said that She is angered on seeing evil doers. To prove this point, She destroyed two demons, who were the great evil doers.

VIJNANA BHAIRAVA - PART 12.

Part 12: verses 45-

Verse 45: Skill 22

This verse gives importance to void. One should simultaneously contemplate void on both upper and lower sides of the body and in the middle of the heart (the place of soul). If he contemplates like this, his consciousness becomes free of all vilkalpas (vikalpa means alternatives). In this state of nirvikalpa (absence of vikalpas) Bhairava is realized.

This is known as śaktopāya. This means the repeated contemplation of pure thought construct (vikalpa) of oneself being essentially Shiva or the Supreme ‘I’ consciousness. Thoughts apply immense pressure on the mind causing a phenomenon called forced thinking. When the mind is devoid of thoughts, reality is exposed.

Verse 46: Skill 23

Contemplate that the body is seated on nothingness or void. This contemplation leads to thoughtless mind or nirvakalpa state. This verse is a continuation of the previous verse. Previous verse mentioned about thoughtless body. This verse goes further and says that one should contemplate that he is seated on void. Now, not only void is contemplated inside the body, but also outside the body as well. This leads to a thoughtless stage of mind which is known as nirvikalpa stage. This is the beginning stage of Samadhi. The śaktopāya stage that was discussed in the previous verse now leads to śāmbhavopāya stage. This is the stage where sudden emergence of Shiva consciousness happens without any mental or any other extraneous aids in a fraction of a second. Realization always happen this way.

Upaya mean ‘come to any state or condition’ or ‘approach’. There are three types of upayas. Shiva Sutras are based on these three types of upayas. In this context upayas mean the three level of consciousness. Shambavapoya is the highest level of consciousness where Self-realization takes place. The next lower level of upaya is Shaktopaya, a stage prior of Shambavopaya. The third is āṇavopāya, the lowest level of consciousness connected to self. Apart from the three, there is one more upaya known as anupāya. In this stage, realisation happens on its own without any upayas.

Verse 47: Skill 24

Shiva knows that contemplating void all-round is difficult. He now gives alternate methods. Shiva address His consort as lustrous eyed. If visualising total void (both inside and outside his body) is not possible, one should contemplate that beneath his skin there is void. Body provides shapes and forms. If visualization is done this way, his consciousness becomes limitless (not limited by flesh and blood). By practice, the contemplation of śunyā becomes firm and he enters nirvikalpa Samadhi.

The state of thoughtlessness is known as nir-vikalpa Samadhi, the egoless state. Mind reaches the state of suspended animation. Patanjali says in his yoga sutra (I.18) that “nir-vikalpa Samadhi is attained by constant practice of cessation of all mental activity, in which mind-stuff retains only the unmanifested impressions.”

For further reading: Samadhi literally means joining or combining with. During meditation all kinds of thoughts cease to exist. Once this is achieved, single pointed concentration sweeps in to centre on the primary object of intense concentration. The feeling of extreme happiness known as bliss is realized, which is not the end but only a beginning. After having reached the highest stage of bliss, the level of blissfulness starts to decrease and ultimately fades altogether. Now the mind reaches the stage of equanimity. Further consolidation of single-pointed focusing takes place. At this stage bliss is totally dissolved and body sensations are lost. Void or shunya begins to unfold as the object of meditation. Finally he is absorbed into nothingness or void. This is the highest stage of meditation called nirvikalpa Samadhi that is attainable only by determination, dedication and intense commitment. Such absorptions could be either internal or external depending upon where one’s concentration is fixed. It is important that one should decide in the initial stages of practicing meditation whether to fix his purest form of consciousness either internally or externally. Either way, the ultimate result remains the same. More on this is being discussed on the series “Understanding Meditation”.

Verse 48: Skill 25

One should fix his awareness on the external skin of his body visualising shunya beneath. This is on the lines of previous verse only. Skin is the limiting factor for the body. When this limiting factor is mentally dissolved, he becomes part of cosmos, where Shiva alone prevails. When he merges his consciousness with Shiva Himself, the ultimate stage of meditation, he needs to do nothing more. This is how shakthopaya leads to shambhavopaya. This is the process of Shakthi leading to Shiva. This process is also discussed in Lalitha Sahasranamam nama 727. Shiva-jnana-pradayini.

LALITHA SAHASRANAMAM 745 - 750

Jarā-dhvānta-ravi-prabhā (745)

‘Jara’ means old age ‘ravi’ means sun ‘vanta’ means to diffuse and ‘prabha’ means beginning to light. She dispels ignorance like the sun dispelling darkness. The ignorance that is referred here is about the body. Body is different from ‘atman’ or soul. Body is subjected to decay whereas atman is eternal. (Atman here can refer both to soul and the Brahman. Soul may have an end whereas the Brahman does not have a beginning and an end. In terms of Self-realisation first one has to understand his soul and then the Brahman. For easier understanding, soul and the Brahman are referred to as two separate concepts.) If one gives importance to his body, then he is said to be ignorant. Attachment towards perishables is ignorance. Like sun dispelling darkness by his rays, She dispels ignorance of attaching importance to body by dispelling fear about old age. One develops fear of death at the old age.

Krishna explains this in Bhagavad Gita (II.22) “As a man shedding worn out garments, takes other new ones, likewise the embodied soul, casting off worn-out bodies enters into others which are new.”

This nama means that one should not attach importance to aging of the body, which is a natural phenomena. By being devout to Her, one may not get the fear of old age and the ultimate death. Please refer nama 851 also.

Bhāgyabdhi-candrikā (746)

Previous nama referred to sun and this nama refers to moon. Sun and moon are said to be Her two eyes. She is like moon light to the ocean of fortune. Sea water raises (high tide) with waxing moon and on the full moon day tides of oceans are high. This is a poetic comparison. On seeing Her, one’s fortunes rise high.

Bhaktha-citta-keki-ghanāghanā (747)

The minds of Her devotees are compared to peacocks. Ghanaghana means rain bearing clouds (dark clouds). Peacocks dance on seeing dark rain bearing clouds. Lalithambigai is compared to dark clouds. On seeing Lalithambigai, the minds of Her devotees reach the stage of bliss.

Both in the previous nama and this nama the context of ‘seeing’ means staying connected with Her eternally through the higher level of consciousness fixed on Her perpetually. The term ‘seeing’ is not to be interpreted literally. It is visualising Her through mind. After having denounced the importance of body, Vak Devis highlight the importance of mind by these two namas. The usage of ghana-ghana means continuity of Her grace.

There is a verse (53) in Shivananda Lahari more or less on these lines. In this verse, Goddess Parvathi is compared to clouds, Shiva’s hair to akash. On seeing the clouds the peacocks cry with the sound ‘keki’. ‘keka’ means the sound that peacocks make.

Roga-parvata-dhambolih (748)

Roga means disease, parvata means mountain and dhamboli means thunderbolt. She is like a thunderbolt to diseases. Thunderbolt is very powerful and capable of even breaking the mountains. Thunderbolt also refers to the vajrayudha of Lord Indra, a potent weapon that is capable of annihilating the opponents. This nama says that She cures all the diseases of Her devotees.

Mrtyu-dāru-kuṭārikā (749)

She is like an axe to the tree of death. Katha Upanishad (I.ii.25) says ‘death overcomes everyone, yet even death is mere condiment for the Self.’ This means the fear of death that overcomes humanity is a mere condiment for the Brahman. The fear of death is the worst fear for a man. But if he has faith in Her, he does not get the fear of death. It is said that there are 28 types of pains in one’s life. They arise due to nescience, ego, desire, anger, attachment, etc.

Maheśvari (750)

Nama 208 is ‘Māheśvari’. Mahesvara’s (Shiva) wife is Maheshvari. This indicates Her greatness or Supreme status.

BHAGAVAD GITA. CHAPTER V. 21-25

Gita Series 66: Chapter V: Verses 22-25

“When senses and sensory organs interact, they become the cause for pleasures for those who are attached to materialistic life. Surely they are the cause for grief. Further they have beginning and end. Therefore Arjuna, wise men do not indulge in them. The one, who is able to resist the temptations of desire and anger, becomes a yogi. He is indeed a happy man. A resolute person who feels the beatification and elucidation within is a samkhya yogi and attains the everlasting peace of the Brahman, who is in the form inner light. Whose sins and incertitude are obliterated by acquiring knowledge and whose minds are conditioned and firmly established in the Brahman and actively engaged in service to humanity attain the everlasting peace of the Brahman.”

Senses belong to mind and sensory organs belong to body. Their interaction is a typical example of how mind and body depend on each other. The one without the other cannot exist. Senses are the source of stimulations which leads to perceptions. Perceptions are formed based on the quality of information gathered by the mind. Knowledge is the basic necessity to comprehend what is real and what is unreal or illusionary. An object can be perceived either as real or illusionary. By acquiring knowledge, he will know all that are impermanent and illusionary are not worth to be associated with. Perishables cause pleasures that are only temporary in nature. He knows that if he gets attached to such impermanent things, he will be subjected to pain and misery. Impermanent things cause desire and attachments that ultimately lead to grief. Death is a natural phenomena and anything that lives today, bound to be extinct at a later date. If one grieves everlastingly for the death of someone who is associated with him for long, it tantamount to exhibition of ignorance. Only the Brahman is eternal. That is why Patanjali (Yoga Sutra III.44) underlines the importance of real modifications of the mind. It implies that all perceptions are only imaginations. So what is not imagined is reality. He proceeds to say that truth can be realized outside the body. This happens only at the highest level of consciousness. The lower level of consciousness is always associated with worldly pleasures and consequent miseries. If one indulges in worldly pleasures, attachment and desire are bound to be present that invariably lead to miseries. The miseries, sufferings and pain arise only if one fails to understand the reality due to want of adequate spiritual knowledge.

Temptations, desire and anger arise only if one is not able to attain what is desired. Temptation leads to desire and un-satiated desire lead to frustration and anger, which spoils the harmony between the mind and body. The disharmony between mind and body leads to a situation where mind stands inflicted making it impossible to understand the reality. This is because the dawn of reality happens only if the mind is pure with awareness fixed in higher planes. Fixing awareness in higher planes mean, not associating with and succumbing to sensory inflictions, a situation where thoughts are not influenced by sensory objects. If the mind is not shammed by illusionary and temporary objects, he becomes truly happy. Sorrow or misery is caused only if one is associated with temporary objects. When his mind is free of desires, it becomes pure and attains the stage of beatification. Let us take a simple example. Someone has planted a plant. He carefully nurtures it and it grows by day. One day someone has cut that plant and when he sees the plant next morning, the plant is dead. He gets upset over the condition of the plant. His mind is affected and he is not able to concentrate. The cause for such a situation is desire and attachment. Had he nurtured the plant on behalf of the Brahman leaving the fruits of actions to the Brahman he would not have been affected by the condition of the plant whether it is good or bad. After all his position was to simply nourish the plant. The growth of plant is decided by its own karma, the law of the Lord. The lack of this understanding is known as ignorance. Anyway, the plant is to perish one day.

Sins and incertitude are obliterated by acquiring knowledge as knowledge imparts eternal truth. Eternal Truth means that all living beings are the reflections of the Brahman or the Brahman is present in all living beings. Sins accrue only if actions are performed with ego. There is no room for egotism in spirituality, as all the actions are surrendered unto Him. When one acts on behalf of the Brahman, no sins accrue to him. Bu this stage is reached only when one’s consciousness is firmly fixed with the Brahman. Krishna asks only those who have surrendered themselves unto the Brahman to serve for the humanity. Not everyone can serve the humanity. One cultivates the habit of service to others only if he is able see the Brahman in all living organisms. Self-realization is not only to avoid the pains of rebirths, but also to derive true happiness by serving the creations of the Brahman. His mind when devoid of attachment, desire and ego becomes tranquil. Mundaka Upanishad (II.ii.8) explains this situation thus “If a person can realize Brahman, the cause and Brahman, the effect as his own self, all the peculiarities of his character disappear and all his doubts are dispelled. The fruits of his work also get destroyed.” When one develops this attitude, the Brahman starts revealing His True form, the internal illumination.

This teaching of Krishna is not difficult to achieve. Only a few things are to be realized. First thing is to destroy ego, which is the cause for desires and attachments. Secondly, one has to develop firm faith in Him. During pains and miseries, one tends to lose his faith in God. One should understand the cause for his miseries is his own actions. Thirdly and most importantly one should develop universal brotherhood. If the attitude of universal brotherhood is developed, one automatically becomes service oriented. He cannot tolerate the sufferings of others because he does not consider others as different from his own self.

KARMA AND SOUL. PART 6.

The process of death is painful for the body and not for the soul. In the previous posting the process of prana or air entering an embryo was discussed. Air is the first and the last element to be associated with a gross body. At the time of death the four elements merge into air element before all the five elements leave the body in the form of air or prana. Beating of heart and cessation breath alone is not symptoms of death. In rare cases, the heart beats again after a brief stoppage. In the case of yogis, they can stop their breath at their will. The first symptom of death is the cadaveric rigidity followed by evidences of decay. Indian scriptures say that a body should not be burnt or buried immediately after pronouncing the body as corpse. They specify time frame before or after which corpse should not be burnt or buried. Once the gross body turns into a corpse, the soul leaves the body along with prana. Soul does not leave in the same condition as it entered the body. What makes the difference in a soul is the karmic account at the time of birth and at the time of death. The karmic account generally swells with the results of actions in this life. Every action with “I” attached to it causes karma. The only way to get over the clutches of karma is to surrender the results of all our actions to God. In other words, actions should be performed, but without ego attached to it. This stage can be reached only by spiritually advanced persons. Karmic account is not only affected by actions by senses but also by the mind. Thinking of evil to others surely causes karmic afflictions. As long as thoughts and actions do not cause any miseries and pains to a living being, such thoughts and actions do not afflict karmic account. Karmic account is nothing but the distance between a soul and the Brahman. If the distance is too long, the soul has to make many entries and exits and if the distance is too short, probably the liberation is not far off.

The connecting link between the soul and the body is internal tool which is known as anthakkaranam. This consists of mind, intellect, consciousness and ego. The effects karmas unfold through anthakkaranam, which in turn act through senses. Meditation is the only solution that can effectively purify the internal tool. Souls originate from God and have to ultimately merge with Him. At the time of the first manifestation of a soul, it is very pure and at the time of liberation also, it becomes totally pure. An impure soul cannot be liberated. In the intervening period, the soul is bound by the karmic influence. Soul takes a short sojourn between two incarnations and the place of sojourn depends upon its karmic account. There are theories which say that a soul remembers its previous incarnations and some are of the opinion that there are facial resemblances between two incarnations. But these theories do not appear to be reasonable as all the incarnations need not be human births. Depending upon the karmic influence, a man after his death for instance can be reborn as a dog or vice versa. Soul is nothing but a miniscule replica of the Brahman. Like the Brahman, it also remains as a witness. It is not influenced either by freewill or by dependence. It cannot be influenced at all and its only assignment is to witness the actions unfolded by one’s karmas. It is not the soul that is responsible for our actions whereas it is only our own karmas that are responsible for experiencing pleasure and pain. When there is no karmic embedment in the soul, it means liberation for the soul. But without karma soul cannot manifest and without soul karmas also cannot accrue. This is a typical case of interdependence. The entire creation and sustenance happens only on the basis of interdependence. Souls are not differentiated on the basis of castes and religions and it is only due to ignorance and lower level of consciousness classification of humanity is made.

Karmas originate from three important sources mind, speech and body. Mind is the chief among the three. Speech and bodily actions originate from the mind. All the thoughts of the mind are not translated into speech or actions because of fear, a byproduct of the mind. If the mind continues to dwell in a thought for long, finally it gets translated into either speech or actions. This is the reason for attaching great importance to mind in Self-realization. If the mind is controlled, karmic afflictions are automatically reduced as there will be lesser thoughts and actions. The great Indian scriptures laid down certain broad guidelines about how karmas arise out of certain actions. For example, idle and abusive talks make one born as a bird or a beast. Injuring creatures make a person to be born as inanimate. A number of such prescriptions have been provided in dharma sastra. Contrary to this doctrine, science says that karmas are embedded in the form of DNA (the king of molecules). Individual karma is based upon the sum total of cause and effect of all relationship that a soul has encountered in all its previous incarnations. The cause and effect gets translated in the form of certain types of DNA that belong to a particular culture and environment and based upon this, a soul is born.

Too offset karmic afflictions, pundits have been prescribing certain remedial measures. Karma cannot be offset by performing rituals. There are only two possibilities to get away from karmas. One is to perform more of good karmas, which could possibly offset bad karmas as karmic theory is based on net karma. Good karmas +/- bad karmas = net karmas. Markendeya Purana (Chapter 40) cites a number of omens of impending death. Following are the few examples. “He who when stout becomes thin, and when thing becomes stout quite unaccountably and loses his natural functions, lives only for eight months. If a pigeon or a crow alights on one’s head, it indicates that he would die in six months. When water does not quench one’s thirst, he lives for ten days.” The epic also suggests that meditation and renunciation (Here renunciation does not mean sainthood, but renouncing fruits of actions. This has been discussed in Bhagavad Gita) are the best possible ways to eradicate the evil effects of karmas. Except meditation and surrender there is no other possibility of evading the effects of karmas.

(to be continued)

LALITHA SAHASRANAMAM MEANING 740 - 744

Lajjā (740)

Lajja means bashfulness. This is considered as one of the basic qualities of women. The bija ‘hrīm’ is known as lajja bijam (hrīm is also known as maya bija). It is also said that She is bashful fearing conceited rituals. Lajja is used in namas 79 and 195 in Triśati. Her true devotee is compared to a tortoise, which shrinks all its body parts within its shell. She should always be worshipped in solitude. There is difference between joint prayers and conceited rituals. For example, guru’s birthdays are celebrated jointly by all his disciples. Conceited rituals mean, invoking Her amidst pomp and vanity. She does not look into material offerings. She is concerned about what is being offered from within.

Rambhādi-vanditā (741)

She is worshipped by Rambha, Urvasi and other beautiful celestial damsels. Ramba is the wife of Nala Kubara, who was carried away by Ravana. Some scriptures say that Ramba also means Gouri, the wife of Shiva. Possibly this nama means Her unparallel beauty.

The next eight namas discuss about Her intentions of destroying evil acts to make one realize Shiva, the Brahman. Please recall nama 727.

Bhava-dhāva-sudhā-vrṣṭiḥ (742)

She puts out the fire of materialistic life (saṃsarā) by raining nectar. While in the path of spirituality, there is no room for pleasures associated with material life. ‘bhava’ means saṃsarā, dhāva means forest fire. Material life is compared to forest fire and She extinguishes it by rain of nectar. Forest fire is ignorance and nectar is knowledge. Ignorance is the cause for indulging in material life. Ignorance is eradicated by acquiring knowledge.

This nama could also means that by showering on the forest, She makes the forest to grow. This means that She makes the ignorant to continue to suffer from the influence of maya. A knowledgeable man alone is able to transcend the illusionary effects of maya.

This nama can be split into three words as bhavadā + vasudhā + vrṣtiḥ. Bhava also means Shiva therefore bhavadā means She is the giver of Shiva. Attaining Shiva means liberation. Vasudhā means wealth. She is the giver of wealth. Vrṣtiḥ means giver. In this context this nama means that She is the giver of both liberation and material life. It is said that dedicated and sincere devotees of Lalithambigai get both salvation and material pleasure.

Pāparaṇya-davānalā (743)

Pāpa means sins. She is the forest fire who blows away sins that cause miseries (refer nama 167 pāpa-naśini).

Rudra Yamala says “Oh Indra! This supreme secret which destroys all sins immediately is to repeat Panchadasi mantra 1008 times by standing in water after taking bath with total devotion and faith.”

Lalitha Trishati namas 31 and 112 convey the same meaning. Krishna says in Bhagavad Gita (XVIII.66) “Resigning all your duties to Me, the all powerful and all supporting Lord, take refuge in Me alone, I shall absolve you of all sins, worry not.”

Daurbāgya-tūla-vātūlā (744)

Karmas accrued in various births appear like a big bundle of cotton. She blows away the contents of the bundle like whirlwind. Karmas are the cause for miseries and this nama says that She removes these miseries like whirlwind blowing away thistledown.

This nama does not mean that She will remove the sins that easily. She makes such sinners to perform good karmas as a result of which the intensity of the karmas is reduced. She is the cause for making a person to perform good karmas to offset evil karmas. By not transcending the law of karma, She still shows ways to come out of committing sins and offsetting the karmic account.

LALITHA SAHASRANAMAM MEANING 735 - 739

Mithyā-jagad-adhistānā (735)

She is the cause for the illusionary universe, the effect of maya. Srimad Bhagavata opens by saying “We meditate on the transcendental reality from whom the universe springs up ......in whom this threefold creation (three gunas – sattva, rajas and tamas) though unreal, appears as real.”

The cause for the illusionary universe is explained in Brhadaranyaka Upanishad (IV.iv.19) which says “Through the mind alone It (the Brahman) is to be realized. There is no diversity, whatsoever in It. He goes from death to death, who sees difference as it were in It.”

The illusion or duality is the superimposition of ignorance. ‘mithya’ means false or incorrect, ‘jagad’ means universe and ‘adhistana’ means support or basis. This nama means that She is the basis for false appearance of the universe or She supports this delusive (illusionary) universe with the power of Her maya.

There is another theory for this nama. Universe is the manifestation of the Brahman. When Brahman is real, the universe also bound to be real. A pot is made of clay hence clay and pot are not different. In the same way, the Brahman and universe are not different. They are one. Though they are the same, because of illusion they appear as different. The illusion becomes a reality here. This is the argument of Vedanta. Suppose the illusion itself is considered as illusory then the universe and the Brahman become different. This argument countermines the theory of Vedanta. In this case, the illusion itself becomes illusionary. Pot and clay are considered as different and the cause for the pot, the clay is ignored. The cause for the universe, the Brahman is ignored as illusion binds a person with visible objects.

Muktidā (736)

Mukti means salvation. She offers liberation to those who are worthy of it. Liberation is subject to law of karma. She will not offer liberation by overruling the law of karma. But salvation can be offered only by Her, as She alone is capable of taking a person to Shiva (refer nama 727). The next nama explains further.

Mukti-rūpini (737)

She is in the form of liberation. Acquiring knowledge alone does not give salvation, though it is a perquisite. The happiness (bliss) attained with knowledge gives liberation. This is known as ‘kaivalya’, the fifth stage (refer nama 625. Kaivalya-pada-dayini). Kaivalya is the term used by Samkhya yoga and moksha or mukti is the term used by advaitins. When ignorance is removed by acquiring knowledge, one is getting rid of bondage. This does not mean liberation. Liberation happens during eternal bliss, the perpetual happiness, provided one’s karmic account is favourable. She provides liberation (the previous nama) because, She is the embodiment of liberation. Salvation is the culmination of the process of realising the Self. Mukti or moksha is different from salvation or liberation. Former is a temporary shelter in higher planes and the latter is merger with the Brahman Himself with no more births. These two namas can be compared to namas 730 and 731.

Lāsya-priyā (738)

Lāsya means dancing by women accompanied with instrumental music and singing. She is fond of such entertainments. Namas 172 and 184 of Lalitha Trisati talks about Her interest in ‘lāsya’.

Laya-kari (739)

It is said that svara (musical note) is father and laya (is mother). Laya is the balancing act between the primary music and the supporting music. In this context this nama means that She does this balancing act in sustaining this universe by making the living a pleasurable one.

Laya is a stage beyond meditation. It is known as interiorization of consciousness where dissolution of consciousness takes place. It is said “We bow to Shankara from whose expansion and contraction of Shakthi, the world arises and dissolves.”

Shiva Sutra (III.31) says “sthiti-layau” which means ‘The universe is the expansion of his energy in objective impressions and in the dissolution of those impressions.’ Therefore, laya also means mental absorption. Only in total mental absorption, the Brahman is realized. This nama also says that She is the cause for such absorption (kari means causing).