VIJNANA BHAIRAVA - PART 15

Part 15: Verses 57 – 62

Verse 57: Skill 34

If one meditates on the path leading to the Reality that prevails though out the universe, at the end of the path, one gets spiritual awakening. The verse uses the word ‘śaivaṃ’. śaivaṃ does not merely mean the followers of Shiva. Saivam is the outcome of Saiva agamas. Agama means a traditional doctrine or precept, collection of such doctrines, sacred work, or anything handed down and fixed by tradition. Though agamas do not differ largely from the Vedas, they are however sprinkled with tantric treatises as well. There are three types of agamas; Shiva agama, Vaishnava (Vishnu) agama and Shakta (Shakthi) agama. Agamas elaborately discuss on final liberation and hence can be compared with Upanishads. There are opinions that agamas counter the teaching of Upanishads. Shiva agama teaches the methods of worshiping Shiva. Shiva agamas do not segregate Shakthi as a different entity. For example Shiva and Shakthi are referred as prakasha and vimarsha forms, the one without the other become ineffectual*.

Shiva is omnipresent. Based on the discussion (*) above, Shiva alone cannot prevail as He becomes ineffectual without Shakthi. Shiva has not much of work. All the time He stands as a witness. The prakasha form of Shiva along with the vimarsha form of Shakthi (please use the search engine at the top of this site to know more on this) are to be contemplated. The awakening happens only at the end of the spiritual path. Spiritual path proceeds from gross to subtle. Spiritual path means one’s ability to refine and purify his consciousness. Realisation happens only in the purest form of consciousness. Reality is a process where gross gets dissolved into subtle. When gross material world is dissolved in the subtle forms of prakasha and vimarsha, spiritual awakening happens. When this happens, for him everything is Shiva and Shiva alone. He does not see anyone other than Shiva in him and other living beings.

Verse 58: Skill 35

The ultimate stage for a soul is its absorption into Shiva. This absorption also called liberation or salvation is for the soul and nothing to do with body. Soul takes different forms from its origin to its obliteration. Here, the absorption has to happen through one’s mind. Mind is the unique feature of human beings and liberation of the soul can happen only during human birth.

To attain salvation, one has to meditate that universe is void. When he meditates on the void, his mind also becomes void. When the mind becomes void, it merges into the Supreme void. His pure consciousness gets ready to merge with Shiva consciousness.

The mind can be made as void only if it becomes devoid of thoughts pertaining to past, present and future. In other words the mind has to be trained to transcend time.

Verse 59: Skill 36

This verse gives additional inputs to practice the previous skill. Take any vessel. Within the walls of the vessel, void prevails (the element of akash or ether). He sees nothing inside the vessel though in reality, air exists inside the vessel (element of ether or akash). Concentrate on the interior of the vessel, where no gross object prevails. Eyes are to be kept open so that concentration is fixed on the empty space inside the vessel.

{Concentration can be fixed by keeping the eyes either open or closed. Concentration means single pointed focus of the mind. In the initial stages, dharana will be more effective when the eyes are kept open as the eyes can be trained to focus on a point. Focusing is the most important factor is realisation.}

When concentration is fixed in the inner void of the vessel, his individual consciousness will be absorbed into the universal consciousness that prevails inside the vessel. Even when the eyes are kept open, eyes do not see anything. I am a man (individual consciousness) now becomes I am the Brahman (universal consciousness).

Verse 60: Skill 37

Go to a place where there are no trees, no mountains, no housing units, nothing at all. He will see only a vast stretch of land. He will not see any objects. He has nothing to see. He has no option except to look into the vast stretch of shunya or void.

Though there is no major difference between the previous verse and this verse, except the size of the vastness. Now the mind is trained to concentrate on the expanded vastness. A vessel has restricted voidness as opposed to the expanded voidness referred here. In both the cases, the experience of absorption will be the same. When the mind is trained to focus on void, the mind loses its power of cerebration. Thought construct arises only if choices are made available to the mind. A choice less mind becomes thoughtless. In the thoughtless stage of the mind, Bhairava is realised.

Verse 61: Skill 38

In this verse, choice is made available to the mind. He has to take two objects and concentrate at a point between the two objects. After sometime, the objects will vanish into the focal point. Immediately after this dissolution, the two objects will be visible again. He has to go through the process again wherein the objects dissolve into the focal point. When the concentration becomes intense, he will observe that his breathing has considerably slowed down. Breathing becomes erratic and faster only if the mind is engaged with thoughts.

{Making the mind thoughtless is a very important step in meditation. There is no point in looking into the past, as the past is gone. There is no use of looking into the future, as none can foresee the future. If one is able to live in the present moment, mind can be easily controlled. The controlled mind can be realised by noticing the breathing. Further information on this is available in the series “Understanding Meditation”.}

Verse 62: Skill 39

There are two objects in his front. He has to concentrate on one object. When he continuously fixes his consciousness on this object, he becomes one with the object after some time. The objective consciousness merges with in his subjective consciousness and forms the universal consciousness. Though the second object is present he has not yet moved his concentration to the second object. In the gap between the formation of universal consciousness and shifting of his concentration on the second object, Shiva is realised. These types of concentration make him to merge his individual consciousness with universal consciousness, which is also known as cosmos.

The previous verse said that he should not concentrate on either of the objects. This verse says that he should concentrate on one of the objects and becomes one with it before shifting his concentration on the other. This verse lays emphasis on the gap between the realisation of universal consciousness while concentrating on the first object and the beginning of the individual concentration on the second object. When he merges with universal consciousness while concentrating on the first object, he realises the bliss. He realises all pervading Shiva and he knows that he is not different from Shiva. He realises that his pure consciousness manifests as Shiva.

Abhinava Gupta says in his famous ‘Tantraloka’ (I.83) “It is said that the atman, full of Shivamrta (ambrosia of Shiva) is called bliss.”

LALITHA SAHASRANAMAM 897 - 900

Kula-rūpini (897)

Kula means noble, eminent or race or chief, etc. For Sakthas (worshippers of Shatkhi are known as śākthās), rights observed in Her worship is known as kula. It is also known as ‘kaula’, the philosophy and practice of left hand śākthās.

Kula also means muladhara chakra. There are many namas in this Sahasranamam beginning with kula such as 90 to 96 and 439 to 441 that discuss Her various kula forms.

{Further reading on ‘kaula’: There are three divisions of kaulas. The first category is supposed to be inferior who is always engaged in rituals such japa, puja and homa. The mediocre one spends more time on meditation and reaches Samadhi stage. The superior kaula is a Self-realised person. He establishes a firm connection between Self and self. He is full of contentment, forgiveness and compassion.}

This nama says She is in various forms discussed above.

Vīragoṣṭi-priyā (898)

Because of being ‘vīra-mātā’ (nama 836), She is fond of assembly of men with knowledge. Vira also means overpower or subdue. Those who have overpowered their senses are known as warriors or vira. Conquering senses is like fighting in a battle field. The victorious ones are called vīragoṣṭi (group of warriors). She is fond of these warriors.

Vīrā (899)

She is valorous. Her family is full of warriors. Her spouse Shiva, and Her sons Ganesha and Skanda are warriors. They have proved their valiance while destroying demons (evil forces).

Krishna explains the qualities of a demonic person thus (Bhagavad Gita XVI.4): “Hypocrisy, arrogance, pride, anger, sternness and ignorance are the marks of him who is born with demonic nature.” (Krishna says in the next verse “The divine qualities bestow liberation and the demonic qualities lead to bondage.”)

Vishnu Sahasranamam nama 658 is ‘vīraḥ’.

Naiṣkarmyā (900)

She transcends karma. Law of karma applies to those who are prone to demise. She is the Lord who has implemented the theory of karma. Since She is the Brahman as deliberated in this Sahasranamam, She is not afflicted by karmas. Karma does not affect a Self-realised person, as he knows that his self is not responsible for his acts. Krishna confirms this in Bhagavad Gita (V.10) by saying “He who acts, offering all actions to the Brahman and shaking off attachment, remains untouched by sin.”

Kaivalya Upanishad (II.3) says “I am devoid of both virtues and sins”. This is the unique quality of the Brahman.

Sage Patanjali in his Yoga Sutra (I.24) says “Ishvara (the Brahman) is a special purusha untouched by misery, actions, their results and desires.” (The previous aphorism says how to realise this: “by devotion to Ishvara.”)

LALITHA SAHASRANAMAM 891 - 896

Vidrumābhā (891)

Vidrumā means coral coloured. Coral is red in colour, which is Her complexion. Vidrumā also means tree of knowledge. Tree is compared to knowledge, as several trees originate from a single tree. In the same way a guru produces several disciples. She is addressed as Guru in namas 603, 713 and 722. She passes on the knowledge and wisdom to Her devotees like a tree producing many other trees.

Vaiṣṇavi (892)

She is in the power of Vishnu. Vishnu and Lalithambigai are said to be brother and sister. They both destroy demons who cause trouble to virtuous men, they have the same types of weapons, etc. There are a lot of similarities between them. The next nama explains further.

Viśnurūpini (893)

She is the form of Vishnu. There are other namas in this Sahasranamam that confirm that She is Vishun’s form. Namas 267, 298 and 838 convey the same meaning.

Shakthi is the Divine potency. Krishna calls this as ‘yogamaya’. Krishna says “Though birthless and deathless and the Lord of all beings, I manifest myself through my own Yogamaya keeping my nature (Prakriti) under control.” Nama 339 is ‘Vishnu maya’ which says that She is the divine potency of Vishnu, the sustainer of the universe. The present nama goes further and says that

She is Vishnu. Shakthi (maya) is the mirror in which the Brahman realises His own splendour. But this nama does not say that She is maya, as this has already been said in nama 339. This nama says that She is the sustainer of the universe, as Vishnu is known for sustainment.

A number of epics draw comparisons between Vishnu and Devi.

Ayoniḥ (894)

Yoni is generally used to indicate the divine procreative energy, also known as the source of origin. A-yoni means She is without origin. Yoni also means abode and a-yoni means She is without abode, which refers to Her omnipresence. The next nama gives opposite interpretation.

Yoni-nilayā (895)

Mundaka Upanishad (III.i.3) says “rukmacarṇaṁ kartāramīsaṁ puruṣaṁ brahmayonim”. This means ‘the Brahman, the luminous Creator is the cause of Brahma (hiranyagarbha) , the Supreme Being.’ Therefore, ‘brahmayonim’ means the Nature or Prakriti. Prakriti is the cause for creation, when it is associated with the soul.

Shvetashvatara Upanishad (IV.11) also conveys the same message. It says Brahman presides over the source of everything. He sustains the world when it comes into being, and again when it perishes, it goes back into him. He controls everything.

Brahma Sutra (I.iv.27) also says “Brahman is declared to be the yoni (source)”.

All these scriptures point out that the Creator is the source of origin, which is known as yoni, the material cause. This nama says that She is the Creator.

Soundarya Lahari Verse 11 while discussing about Sri Chakra, subtly conveys the origin of the universe.

Kūṭasthā (896)

Kūṭ means unintelligible which means ignorance, an influence of maya. Ignorance is the outcome of indulging in samsara (worldly affairs) and stha means occupied with or engaged in. Therefore, kūṭasthā means engaging in ignorance. This nama says that She abides in ignorance!

{Further reading on kūṭasthā: Brahman is reflected in countless facets of maya or the innumerable individual ajnana (unintelligible) also known as soul. Ignorance is the casual body of an individual. Under its spell the finite soul gets identified with mind and appears as the ego. Ego further identifies with sensory organs and becomes an individual being. The ego is always subjected to change. Behind this ever changing ego, the changeless Brahman shines as the immutable Self and this is known as kūṭasthā. When the individual soul functions as the experiencer (known as ‘bhoktā’) and the doer (karta), the immutable Self (kūṭasthā) stays behind as a witness (sakshi) for all actions. The unchangeable Self is not affected by ignorance as it is only a witness and does not partake in both mental and physical actions. She is called as Kūṭasthā because She is not subjected to change. Changes occur only if associated with thoughts and actions. This is also known Kūṭasthā chaitanya or Krishna consciousness or Christ consciousness.}

Krishna also refers to Kūṭasthā in Bhagavad Gita (XII.3). He says “Kūṭastha macalam dhruvam” which means changeless, constant and immovable (the Brahman).

LALITHA SAHASRANAMAM 882 - 890

Yajña-kartrī (882)

Yajña means sacrifice. She is in the form yajamana’s wife. Yajamana is the one who performs the yajna or for whom the yajna is performed, or who funds the yajna. Wife of yajamana holds an important place in a yajna. She is known as yajamana-patni. In the house of yajamana three kinds of fires are kept. They are garahapatya, also known as the domestic fire; the second is ahavaniya where oblations are offered; and the third one is dakshinagni or the southern fire. All three fires are installed in altars made of clay. A person who keeps all three kinds of fires is known as agnihotri. Wife of yajamana is also empowered to maintain garahapatya fire during short absence of yajamana.

In a yajna, the performer is considered as Shiva Himself. His wife is Shakthi.

Yajamāna-svarūpiṅi (883)

She is in the form of yajamana himself. In the eight forms of Shiva, His Rudra form is the form of fire. Nama 769 ‘yajna-rupa’ said that She is the yajna itself. Krishna says (Bhagavad Gita IX.24) “I am the enjoyer and also the Lord of all sacrifices.” In Vishnu Sahasranamam there are many namas about yajna.

{Further reading: The eight forms of Shiva are Sarva – earth; Bhava – water; Rudra – fire; Ugra – mind; Bhima – akash; Pashupati – soul; Ishana – sun; and Mahadeva – moon.}

Dharmā-dhārā (884)

Dharma is the way of life prescribed by scriptures. Dharma of one place may not suit the dharma of another place. The origin of the dharma is based on the cultural heritage and living conditions in a particular place. Dharma is explained as the way of life lived by those who were devoid of evil qualities and the way of lived by sages and saints. Sages like Manu, Abastambar, Parasharar, Naradar have explained dharma more or less in an unified voice. It is said that dharma without following the prescribed guidelines do not yield desired results.

Vishnu Sahasranamam uttara bhag verse 17 says “achara prabhavo dharmo dharmasya prabhu Achutaha” which means that dharma is primary in all sastras. Achara means custom, practice, usage, traditional or immemorial usage as the foundation of law. Dharma arises out of customs and practice only. Dharma originates from achara and Lord of dharma is Vishnu or Achutan.

Mahanarayana Upanishad says that everything is established in dharma.

This nama says that She is in the form of Dharma.

Dhanādhyakṣā (885)

Dhanādhyakṣā is Kubera, the lord of wealth. He is one of Her twelve great worshippers. Since there is no difference between the worshipper and the worshipped, She is said to be the Lord of wealth.

Dhana-dhānya-vivardhini (886)

She is the increaser of wealth and granary. This happens automatically for Her true devotees.

Vipra-priyā (887)

‘Vipra’ means learned. She is fond of learned and wise. Knowledge alone is needed for Self realisation.

Vipra-rūpā (888)

This is an extension of the previous nama. After having said that She is fond of learned men, this nama goes a step further and says that She is the embodiment of knowledge itself. A quality existing in the self is always liked.

The one who is purified by certain rituals, knower of Vedas, knower of scriptures, follower of dharma and sastras and the one who has controlled his mind and senses is known as brāhmanā. She makes such brāhmanās become more learned. A comparison is drawn between a cow and a brāhmanā. The cow is nourished by fodder and a brāhmanā is nourished by japas and homas (fire rituals). One of the primary duties of brāhmanās is to help others by performing rituals for their upliftment. They should, by way of discourses should impart knowledge to others. Krishna says in Bhagavad Gita (IV.13) “The four orders of the society were created by me classifying them according to the mode of their prakriti predominance.” Krishna uses the order based classification in a number of places in Bhagavad Gita. This order system is based on the predominance of gunas, satvic, rajas and tamas. If a person is highly satvic in nature, it becomes one of the qualifications to become a brāhmanā.

The words of true brāhmanās are said to purify the sinners (possibly referring to the blessings of the learned, who are close to attaining the Brahman). They should not subject themselves to extolment, which could lead to egotism. If a brāhmanā is worshipped he turns out to be a milked cow. Brāhmanās do not mean a community, caste or creed. Brāhmanā is a qualification based on the knowledge acquired and its quality.

Viśva-bhramaṇa-kāriṇī (889)

Viśva means entirely and in this context all the universes or brahmāṇḍas (brahmāṇḍas mean more than one universe). There are many universes existing that are beyond human comprehension. Though universes are many, Brahman is One. She is always referred as ‘akilanda kodi brahmanda nayaki’ which means that She is the creator of number of universes. She manifests as (prakriti) and in (purusha or soul) different universes.

Shvetashvatara Upanishad (I.i.1) opens by asking, “Is Brahman the cause of this universe? Where have we come from?” The same Upanishad answers this question at the end by saying (VI.1) “Some scholars think this world came into existence naturally. They are wrong. Some again think time created it. This too is wrong. The power of Brahman is manifested as this cycle.”

Krishna says (Bhagavad Gita XVIII.61) “Brahman abides in the heart of all creatures, causing them to revolve according to their karma by His illusive power, seated as those beings are in the vehicle of the body.”

Vishnu Sahasranamam 1st nama is ‘Viśva’, conveying the same meaning as discussed above.

This nama means that She creates, sustains and dissolves the universes like cyclic motion. When a universe is created it has to be sustained to ultimately dissolve into Her.

Viśvagrāsā (890)

She devours universes. This refers to Her act of dissolution. This has been discussed in nama 752 ‘māhāgrāsā’ and repeated here.

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.”

She annihilates universes, as said in the previous nama.

LALITHA SAHASRANAMAM 875 - 881

Tripuramālini (875)

Tripuramālini is the presiding deity of sixth avarana of Sri Chakra, known as ‘sarva-rakshakara’ (the Supreme Protector). She is assisted by other yogins known as ‘nirgarbha-yoginis’ (not born from wombs). This avarana represents ‘srshti’ (creation).

Malini is also known as wife of Kāmā (Shiva). Tripura could also mean three primary stages of consciousness (awake, dream and deep sleep). In this context this nama means that She rules over the initial three stages of consciousness. The ultimate level of consciousness is Shiva.

Nirāmayā (876)

She is devoid of diseases. Diseases are of two types; one pertains to the body and the other affecting the mind. She is beyond body and mind. She is the remedy to all diseases as indicated in nama 551 ‘sarva-vyādhi-praśamani’ which means She cures all diseases.

Nirālambā (877)

She is without support and everything is supported by Her. This nama says that She is not dependent on anybody for actions of creation, sustenance and dissolution. She does not depend upon Shiva, as there is no difference between Her and Shiva.

Svātmārāmā (878)

She rejoices in Her own Self.

Brhadaranyaka Upanishad (I.iv.3) says “He was not at all happy. People are not happy when alone. He desired a mate. He became as big as man and wife, embracing each other. He parted this very body into two. From that came husband and wife. Therefore, this (body) is one-half of oneself, like one of the two halves of a split pea. Therefore, this space is indeed filled by the wife. He was united with her. From that men were born.” Brahman divides Himself into two Shiva and Shakthi or static and kinetic energies. The Upanishad confirms that Shakthi was created by Shiva. This goes to prove that Shiva and Shakthi are not different from each other (nama 53. Shiva). They are only a unified entity with multiple functions. Shiva does not partake in any of these functions and simply watches the ongoing activities duly administered by Shakthi. Shakthi functions independently. Her independent nature is discussed in the previous nama.

Shiva is the sole possessor of Shakthi. The entire phenomenal manifestation is the varied form of His ‘svātantrya śakthi’ (nama 723), the sovereign autonomy. This is also known as freedom of will, held by Vimarsha form of the Brahman.

It is also said that the creation was made from Her mind and at the time of annihilation, the universe is dissolved into Her mind. The universe is said to be Her playground. Since the universe was created from Her mind, Her own Self (Her own mind) has become Her playground. Please refer nama 665 ‘ekakini’.

Sudhāsrutiḥ (879)

She is the cause for the flow of nectar that was discussed in nama 106 ‘sudha-sarabhi-varshini’ and 240 ‘chandra-mandala-madyaga’.

The details have been provided in the above namas. When kundalini reaches ajna chakra, it is endowed rattling energy that normally radiates and gets diffused through either ajna chakra itself, or back head chakra or sahasrara. The diffusion of energy is a normal phenomenon. Alternatively, one can concentrate on the pineal gland just behind the ajna chakra. However, this practice could cause nerve related problems, if done without guidance. When this gland is energised, it causes illumination. At the time of this illumination, one can feel the flow of nectar in the region of upper palate and throat. This region is called soft palate (inner tongue). Normally, this is felt when one enters blissful state. Since Kundalini is Her subtlest form, this nama says that She is responsible for the flow of this divine nectar.

Samsāra-paṅka-nirmagna-samuddharaṇa-paṇḍitā (880)

She is capable of rescuing men who are entangled in samsara. Samsara means materialistic life. It is said that those who always think about Her, do not get entangled in materialistic life; instead they lead spiritual life. Samsara originates from the word samsarin which can be explained as the transmigratory soul passing through various mundane states in the form of various sentient beings. Samsara should not be confused with the life of householder (grahasthya). A man cannot perform fire rituals without his wife and this is prohibited in sastras.

Krishna says “Arjuna! I speedily deliver from the ocean of birth and death, their mind being fixed on me.” (Bhagavad Gita XII.7)

Yajña-priyā (881)

She is fond of sacrifices. In yajna, oblations are offered to different gods and goddesses to appease them. The navavarana puja itself is considered as a sacrificial ritual. Yajna also means Vishnu. It is said that ‘yajnovi Vishnu’ which means yajna is Vishnu. In this context it can explained that She is fond of Vishnu, Her brother.

Krishna says (Bhagavad Gita IV.24 and 25) “The process of offering and oblation itself, both are Brahman. The fire and the one who makes oblation into it are other forms of Spirit. By realising this, being absorbed in Brahman during all activities, verily such a one goes to Spirit alone. Yogis duly offer sacrifice only in the shape of worship to gods. Others pour into the fire of Brahman the very sacrifice in the shape of the self (individual endowed with ego) through the sacrifice known as the perception of identity.”

Yajur Veda (III.v.11) and Rig Veda (I.164.50) say “yajñena yajñamayajanta devāḥ” which means ‘by the sacrifice the gods worshipfully performed the sacrifice.” (This forms the beginning of the last mantra of Purushasukta.)

{Further reading on yajna: (in the words of Dayananda Sarasvati as appearing in Rig Veda Samhita) Yajna is not merely a sacrificial ritual. It embraces all the achievements on a social plane to amend the conditions of our worldly living against poverty, miseries, sickness and disease and in the subsequent stage to assure a better future even beyond death. It is not the ritual that would lead to that goal, it is the hard, honest and sincere devotion in all department of knowledge – science, technology, philosophy and spirituality, that would assure the fruits of yajna.}

BHAGAVAD GITA. CHAPTER VI. 15 - 19.

Gita Series 71: Chapter VI. Verses 15 – 19

“The yogi, by constantly fixing his controlled mind on me attains everlasting peace which is the combination of supreme bliss and nirvana that inhabits in me. Arjuna! This yoga is neither for the one who overeats and nor for the one who observes total fasting; neither for the one who oversleeps and nor for the one who is always awake. Yoga wipes out miseries of those who have regulated diet and recreation, regulated karmas and regulated sleep and alertness. When his mind is thoroughly subdued and fixed on the Atman alone, devoid of yearning for enjoyments is said to have achieved yoga.”

Krishna now proceeds to elucidate the nature of a true yogi. The first step is to control the mind and the next step is to fix this controlled mind on Him. Mind can be controlled only if it becomes devoid of sensory afflictions. In order to plug the sensory influences on the mind, one has to focus his senses inwardly. Mind gets affected only if the sensory organs are turned outwardly. Even if one turns his sensory organs outwardly, he has to realize the presence of Brahman in all the objects. This becomes almost impossible. Unless the mind is totally purified, individualisation of objects is bound to continue. Mind is always susceptible to sensory influences which over a period of time transforms into addiction. Mind is always fragile and prone to sensory perceptions. Once perceptions become ingrained into the mind, it is very difficult to eradicate them. Since, the mind is the controlling factor for all our actions Krishna attaches great importance to the mind while practicing yoga. Yoga is nothing but the union of atman and Atman. Realisation takes place only in this union. Controlling the mind is more important than controlling the prana. An uncontrolled mind is of no use even if one is able to practice the highest level of pranayama. A focused mind is capable of penetrating deep into our thoughts where spiritual aspirations are stored, which is otherwise missed out when the mind is made to function under sensory influences. When the mind is disturbed, it has to be fed with spiritual thoughts or positive energies. When someone wants to turn spiritual, the first step he has to do is to develop positive thoughts. When the mind becomes blank, bliss is attained. Patanjali says (I.17) “The concentration called right knowledge is that, which is followed by reasoning, discrimination, bliss and unqualified egoism.” This stage is known as ‘samprajñātah’, which means entering the stage of pure consciousness where Supreme is revealed in the form of Self illumination. Tattvabodha (an ancient treatise on advaita philosophy) says “The Self, which of such nature of Being-Consciousness-Bliss, should be known” (chapter 31). Bliss is nothing but the spiritual delight that is incomparable to the material happiness. Nirvana is also known as enlightenment. In the stage of nirvana, he is not different from the Brahman. His individual identity is extinguished. These are the stages of mental modifications that can be experienced only if the mind is totally controlled or subdued. Krishna calls this as yoga, the union of individual consciousness with universal consciousness or the union of individuality with infinity.

The true yoga can be practiced only by those who lead a regulated and disciplined life. Krishna does not say that one should lead the life of a saint. What he says is that one should not overindulge in sensory gratifications. Both excessive sleep and sleeplessness are not good to the biological system as they cause sluggishness. A daily sleep of about six hours is recommended to energise and revitalise the biological system. During deep sleep stage, the mind and nervous system is completely rested thereby making the brain also rest during that period. An ideal physiological system is necessary for spiritual advancement, as spiritual progress generates considerable amount of energy and the body should be capable of enduring the energy generated. The same theory also applies to eating habits. High level of solid food is not advisable for a healthy mind. It is said that one should take food to fill only half of the stomach. The balance should be filled with water and air on equal proportion. This combination is said to be the ideal one for an efficient biological system. In the advanced stage of spirituality the proportion of 50:25:25 gets modified into 25:25:50. At that he lives more on prana than on food and water. He consumes food and water merely to retain his body. Krishna says that one should not fast as this leads to a condition where the digestive fire (jadaragni) is not fed with proper oblations to keep it alive. The right proportion of rest and diet keeps a man healthy. In the case of a yogi at the time of his death, the body is consumed to Prakriti and the soul merges with the Brahman. Excessiveness or deficits of anything, be it food or sleep, make the mind lethargic. When the mind is lethargic, it cannot explore within. It cannot penetrate thought processes to reach the reservoir of spirituality. The sluggish mind is of no use in spiritual advancement as it loses its capacity to concentrate on the Self. A sluggish mind is incapable of purification. When mind is not purified, realisation cannot take place. Krishna’s emphasis on mind is not without reasoning. Yoga is achieved only in a subdued mind, which constitutes the platform for Self-realisation.

LALITHA SAHASRANAMAM 868 - 874

Mugdhā (868)

She is beautiful. Mugdhā also means innocent. Innocence is a quality that lacks intent to injure others. She being Sri Mata, She cannot injure Her children. Quality of innocence makes Her beautiful.

She is beautiful because “she is the creator of appearance of self-power, the amazing svātantrya Shakthi of Shiva.” (Tantralokah I.71)

There are other namas that narrate Her beauty are 48 and 462.

Kṣipra-prasādini (869)

Kṣipra means quickly. It is said that salvation is delayed if other gods are worshipped. But if She is worshipped, salvation is attained in this birth itself. To prove this point, Her mantras like ‘Maha Shodasi” said to give salvation in this birth itself. It is called ‘moksha sadhana’, practicing to liberation. This is because, She is not different from Shiva, the Brahman and She alone is capable of taking a true devotee to Shiva.

It is also said that prayers, japa and oblations performed without continuity makes one eligible for salvation in the next birth (because of lack of continuity, salvation gets postponed to the next birth).

Krishna says in Bhagavad Gita (XVI.6) “The divine gift is conducive to liberation.” The divine gift is attained through pure devotion.

{Further reading on moksha: The bija ‘sauh’ (सैः) is known as amrtabija. The one, who fixes his constant attention on this bija for 48 minutes, brings under his control the entire multitude of mantras and mudras. If he continues this practice for nine hours, all gods and goddesses come to him and offer him moksha. (Para-Trisika-Vivarana 9-18)}

Antarmuka-samārādhyā (870)

She is worshipped by those who look within. She has to be realized by internal search and exploration. This is based on the theory that Atman resides within.

Bahirmukha-sudurlabhā (871)

She is very difficult to attain for those who are not able to look within. Mind is the prime factor to look within. Unless senses are controlled, it is difficult to control the mind.

Soundarya Lahari (verse 95) says “It is difficult for those who have not controlled their senses to attain you.”

Katha Upanishad (II.i.2) also explains this. “Immature people run after external objects and they invariably get caught in the widespread net of death. Wise people, however, know where true immortality is. That is why they reject everything in this world, knowing that these things are short lived.”

This nama says that She cannot be attained by those who continue to be addicted to sensory pleasures. Addiction is different from necessity.

Nama 188 is ‘durlabha’. Durlabha means difficult and su-durlabha means very difficult.

Trayī (872)

Trayī means three and here it refers to three Vedas, Rig, Yajur and Sama. In fact, She is revered as the mother of Vedas (nama 338 Veda janani). This nama says that She is in the form of three Vedas.

Shakthi Mahimna Stotram of sage Durvasa (verses 5, 6 and 7) offer an explanation for this nama. Vakbhava bija ‘iym’ (ऐं) is the seed of Vedas. Rig Veda starts with the letter ‘A’, Yajur Veda starts with the letter ‘E’ and Sama Vedas also starts with the letter ‘A’. A + E + A = ऐ. If a bindu is added to ऐ (I) it becomes ऐं (iym). It is the light ऐं that illuminates all the mantras and tantras. This vakbhava bija in turn gives rise to 51 letters, distributed amongst eight Vak Devis, the authors of this Sahasranamam giving rise to words. Hence, Vakbhava bija is called the seed of Vedas. This can also be considered as the Vakbhava kuta, the first kuta of Panchadasi.

Trivarga-nilayā (873)

Trivarga means past, present and future or dharma, artha and kama (three of the four purusharthas, moksha is the other one).

Nama 760 ‘trivarga-datri' conveys the same maning.

Tristhā (874)

This is a recapitulation of the previous nama. This nama says that She is present in all the triads. There are many triads. Past, present and future; Brahma, Vishnu and Rudra; Creation, sustenance and dissolution; the three letters of OM a, u and m; the three types of karmas, prarabdham, sanchitam and agamyam; three gunas – satva, rajas and tamo; iccha, jnana and kriya shakthis, etc.

Markandeya Purana (21.36 – 38) says “In you reside the three matras of time (short, long and medium), O Goddess, all that exists and does not exist, the three worlds, the three Vedas, the three sciences, the three fires, the three lights, three colours, the three qualities, the three sounds, the three Vedas, and the three ashramas, the three times and the three states of life, the pitrs, day night and the rest. This trinity of standards in your form Oh! Goddess Sarasvati.”

{For further reading: When the third person (nara or a human being), the second person (Shakthi) and the first person (Shiva) are used together, simultaneously there is the absorption of the lower in the higher and higher because it is the higher that contains the truth of the lower. This means that Shiva aspect prevails in Shakthi aspect and Shakthi aspect prevails in nara aspect. Thus Shiva aspect prevails all over. Nara-rupa (rupa means form) first rises to Shakthi rupa and then to Shiva rupa. Nara rupa cannot rise to Shiva rupa, leaving aside the intervening Shakthi rupa. This is the reason that Shiva always addresses Devi in the second person. This is known as Trika philosophy. Shiva is known as prakasha, Shakthi is known as vimarsha and their samarasya (equipoise) is known as identity in difference, the living beings.)

LALITHA SAHASRANAMAM 862 - 867

Karya- kārana-nirmuktā (862)

She is not subjected to cause and effect. Only the Brahman is devoid of cause and effect. Krishna explains this in Bhagavad Gita (III.22), “There is nothing in the three worlds for me to do, nor is there anything worth attaining unattained by me, yet I continue to work.”

(Some texts make a reference to Shvetashvatara Upanishad (VI.8) saying “na tasya kāryaṃ karaṇaṃ ca vidyate”. What this Upanishad says is ‘karaṇaṃ’ and not ‘kāranam’. The Upanishad means ‘He has no body and no organs’. Some other texts interpret that karaṇaṃ and kāranam are the same, meaning cause.)

{Further reading on ‘cause and effect’: The 25 tatvas are broadly categorized into four groups based on their cause and effect on creation. The most important factor is ‘mulaprakriti’ which is the primeval form of ‘prakriti’ which is ‘not an effect’. Mulaprakriti is the primitive matter. Samkhya sutra (I.61) says “Primitive matter is the state of equipoise of three gunas; from the primitive matter proceeds the ‘great one’ (the capacity of judging); from the great one the ‘egotistical organ’ (delusion); from the egotistical organ the five rudiments (five tanmatras) and the two kinds of senses (faculties of action and faculties of perception); then follow the gross elements (akash, air, fire, water and earth). These together with soul form the series of twenty five (tatvas).”

The next is ‘cause and effect’ which includes intellect and ego out of anthakkaranam and five tanmatras or cognitive faculties viz. sound, touch, sight, taste and smell (totalling seven). These are classified as cause and effect because they originated from other causes and they in turn cause other effects. Thus, they become both cause and effect. For example, intellect is the product of prakriti. Intellect in turn produces ego and ego produces the five cognitive faculties. Thus, they become both cause and effect. The next category comprises only of ‘effects’ (totalling 16). They do not produce anything and they are jnanendriyas or cognitive senses viz. ear, skin, eye, tongue and nose (5), karmendriyas or organs of actions viz. mouth, feet, hands, organs of excretion and organ of procreation (5), five basic elements viz. akash, air, fire, water and earth (5) and the mind (1) (out of anthakkaranam) thus making a total of 16. The third category is ‘no cause and no effect’. Purusha or soul alone comes under this category. Soul cannot manifest on its own. Soul can manifest only if it is associated with prakriti. Thus from ‘mulaprakriti’ the rest 24 tatwas originate, thereby unfolding creation. Some are of the view that anthakkaranam includes only mind, intellect and ego thereby excluding consciousness. In that case 25 tatwas are calculated as 20 (five elements, etc) + anthakkaranam 3 + purusha or soul +prakriti.}

Kāma-keli-tarangitā (863)

She overflows with joy in the presence of Shiva. Kāma means Shiva. She is full of such joy as narrated in nama 376 ‘śringāra-rasa-sampūrṇā’ meaning essence of love. Love is one of the important attributes of Lalithambigai. This nama means Her love play with Shiva that flows like waves (waves are known for their quick succession).

Kanat-kanaka-tāṭaṅkā (864)

She is wearing glittering ear studs made of shining gold. Soundarya Lahari verse 28 says that it is due to the power of Her tāṭaṅkā, Shiva becomes deathless, even after swallowing the terrible poison. It is also said that sun and moon are Her ear studs.

Līlā-vigraha-dhārini (865)

She takes different forms, just like child's play. This nama talks about the ease with which She takes different incarnations. Namas 401 and 824 discuss the same subject.

Krishna dwells at length, the reason for attaining various forms. “Though birthless and deathless, and the Lord of all beings, I manifest myself through my own yogamaya” (Gita IV.6). “Whenever righteousness is on the decline, and unrighteousness is in the ascensive, then I body myself forth.” (Gita IV.6). “For the protection of the virtuous, for the extirpation of evil doers, and for establishing Dharma on a firm footing, I am born from age to age.” (Gita IV.8, the famous Sanskrit verse is produced below.)

“paritranaya sadhunam vinasaya ca duskrtam

dharma-samsthapanarthaya sambhavami yuge yuge”

Lila also refers to a Character in Yoga Vasihta (second story in Utpatti Prakarana). By Her penance Goddess Sarasvati appeared before Her and answers Lila’s questions on Realisation.

Ajā (866)

She is unborn. Shvetashvatara Upanishad (IV.5) explains this state. Prakriti is described in the Upanishad as ‘aja’. Though it (prakriti) changes its form, It is without birth and without beginning.

Kṣaya-vinirmuktā (867)

She is free from decay. Decay here means death. When there is no birth, there is no death. Brahman is beyond birth and death as everything originates from Him. Krishna says in Bhagavad Gita (II.27) “death is certain for the born and rebirth is inevitable for the dead.” Since She is the Brahman, She is devoid of birth and death.

This nama also means that one need not go to isolated places to perform penance to realise Her. (This contradicts Bhagavad Gita VI.9) True devotion is the only requirement to attain Her. It is also said that only Her devotees attain both material prosperity and total liberation (as narrated in uttara bhag of this Sahasranamam).

LALITHA SAHASRANAMAM MEANING 857 - 861

Gāna-lolupā (857)


She is fond of songs. Shyamala Dhandagam (4) says “jaya sangita priyae”. Jaya means victory and this means She is fond of songs that praise Her victories (like Devi Mahatmiyam). She has a melodious voice as said in Soundarya Lahari (verse 66). What one has, is most liked by him.

Kalpanā-rahitā (858)

‘Kalapana’ means formation of ideas and ‘rahita’ means absent. She is devoid of approximations, as She is the endowment of Reality. When the ultimate Reality is known, there is no necessity for formation of ideas.

There is another interpretation. This nama is split into kalpa + nara + hita. Kalpa means pralaya or the deluge, nara means human beings and hita means friend. Even during annihilation of the universe, She holds in Her womb (possibly hiranya garbha or the golden egg), pious souls for recreation. Ashtavakra Gita (II.25) says “Amazingly, in the infinite ocean of Myself, the waves of life arise, meet, play and disappear naturally.”

[For further reading: hiranyagarbha – The Brahman imparted Vedas to the first created being known as Hiranyagarbha or the cosmic soul, whose limiting adjunct is the universal mind. In case a person is not able to realise the nirguna Brahman (Brahman without attributes) and realises only saguna Brahman (with attributes), after death he reaches Brahmaloka, the highest level of cosmic order. From there he is not reborn into the mortal world, but lives in Brahmaloka for an infinite period of time and attains liberation with Hiranyagarbha, the presiding deity of Brahmaloka. This process is explained in detail in Bhagavad Gita VI.40-44.]

Kāṣṭā (859)

Katha Upanishad (I.iii.11) says “sā kāsṭhā sā parā gatiḥ” which means ‘That which is the limit of growth is also the highest goal attainable by anybody.’ (There is nothing higher than the Brahman, and that is the highest goal anybody can attain.) One’s goal should be from the gross to subtle. In this context this nama means goal.

Kāṣṭā is time period consisting of 1.60 seconds. (One nimesha is equal to 0.088 seconds. One nimesha is equal to one blink. 18 nimeshas is equal to one Kāṣṭā or 1.60 seconds.)

One of the forms of Shiva is Bhima, representing ether (element akash) and His wife is known as Kāṣṭā.

Krishna explains to Arjuna (Bhagavad Gita X.42) the ultimate goal “Suffice it to say that I stand bold this entire universe by a fraction of my yogic power.” That yogic power is Kāṣṭā. The one, who realises this Kāṣṭā is known as Self-realized person.

But the path to the goal is full of thorns and hard to tread. It is like walking on razor’s edge, says Katha Upanishad (I.iii.14).

Akāntā (860)

She is the destroyer of sins. Sins are destroyed by making one perform good karmas. Nama 167 ‘papa-nashini’ and 743 ‘paparanya-davanala’ convey the same meaning. Trishati namas 31 and 112 also 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.”

Jesus Christ said “There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake and gospel’s. But he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.” (Mark 10:29, 30)

Nama 329 is ‘kāntā’ which said about Her vibrating and radiating beauty. Generally if ‘a’ is prefixed to a word, it means the opposite meaning of that word. But, this nama is an exception like ‘varada’ (331) and ‘a-varada’ (639).

Kāntārdha-vigrahā (861)

She has half the body of Her husband Shiva. Kāntā means Shiva. This form is known as Ardhanarishvara form, half-male and half-female. This form was very popular in ancient sculptures. This form means the creation. Male form is known as ‘purusha’ and the female form is known as ‘prakriti’. Creation is caused by the union of purusha and prakriti.

Linga purana (I.iv.28) says “At the beginning of creation, Brahma had created a Being (Rudra) possessed of a body half man’s and half woman’s and then the Creator said “Divide thyself”. And He being accosted thus divided Himself into two. It was then that She was born.”

Soundarya Lahari (verse 23) also refers to this form. The verse says that after having obtained the left half of Shiva’s body, She still remains unsatisfied.

Nama 392 ‘śrikanṭhārdha-śarīriṇi’ also refers to this form.

Chandogya Upanishad (III.xii.6) says “The glory of purusha (Shiva) is still greater. All creatures constitute one quarter of Him. The remaining three quarters are nectar in heaven.”

BHAGAVAD GITA. CHAPTER VI. 10 - 14.

Gita Series 70: Chapter VI. Verses 10 – 14

“Living in isolation with controlled mind and body (senses), devoid of desires and possessions, he should constantly postulate in meditation. His seat (asana) should be neither too high nor too low and free of impurities. It should be made by spreading kusha grass (dharba grass), deer skin and cloth one over the other. By sitting on that seat, utilising his thought process and controlling his senses, he should practice yoga for self-purification. He should hold his trunk, head and neck firm and erect, fixing his concentration on the tip of the nose and not elsewhere. By ensuring continence and braveness, remaining calm and thoughts focused on me, he should meditate on me and should get absorbed in me.”

Krishna now proceeds to teach the practical aspect of yoga. He commences by narrating the requirements for a good meditation. Isolation is advocated by Krishna, as unpolluted atmosphere with calm environment is important to make significant progress in meditation. Meditation is a process wherein one’s mind is made to focus on the Creator and the Creator alone. Controlling the mind is a very difficult task to achieve. Perfection can be achieved only by practice. Initial stage of mind control is more difficult than latter stages. Once the mind begins the process of taming through persistent practice, further advancements would be much easier. Therefore, it is important that during initial stages, one needs to have calm surroundings, as noise would disturb the practitioner’s concentration. Living in isolation also helps in controlling senses. If one really wants to realise the Brahman, he should sacrifice the level of his comfort. Ramana Maharishi asked one of his followers “Is it the body in front of me that desires to obtain my grace or is it the awareness within it? All that you have to do hereafter is that you do not identify yourself with the body, the senses and the mind.” Krishna does not say that one should not eat and sleep. What He says is that one should not succumb to pleasures and comforts, because desire is the reason for such longings. Claiming ownership of an object is the result of ego. Any modification of mental state leads to distraction in single pointed focus on the Brahman. If single pointed objective focus is lost, the desired result is not achieved. The entire exercise then could become futile. Further, if one is not able to make small sacrifices, how can he realise the Brahman? Isolation means those places, where there is less noise and distraction. Places like mountains or riversides or forests would be ideal choices as the presence of pure air with higher level of oxygen make one’s breathing comfortable, thereby causing increased oxygen absorption into the body and better nourishment. During protracted meditative sessions, breathing tends to become shallow.

After having spoken about the mental stage of the practitioner, Krishna proceeds to explain the intricacies of one’s seating known as ‘āsanā’. The seating arrangement that Krishna talks about depends upon certain environmental factors. Suppose one meditates in a forest, the place either could be wet or infested with tiny insects and worms that could hurt the body. That is why Krishna says that the seat one makes should be neither too high nor too low. If the seat is situated in a high place, there is a possibility that one could fall down when he enters unconscious (super conscious) stage while transcending his thought process. Kusa grass is first placed on the ground. A deer skin is placed over the kusa grass. Deer skin means skin taken from a naturally dead deer (Now this is a prohibited item. There cannot be any worse sin than killing a deer and taking its skin for meditation). Those days, deer population was very high and such skins are taken from the dead ones. Over the deer skin, a white cloth should be spread in order to make the sitting comfortable. Kusha grass and animal skin prevents wetness of the ground percolating into the physical body, causing alteration in the composition of elements that prevails in the body. Such alterations cause physical ailments. When body is not healthy, meditation is not possible. Caraka Samhita, an ancient Ayurvedic treatise says (I.54) “the causes of the diseases relating to both mind and body are three fold: wrong utilisation, non-utilisation and excessive utilisation of time, mental faculties and objects of sense organs.” The proper utilisation of mind and body is called yoga. A healthy body and a disciplined mind are the two factors that are responsible for spiritual advancement. That is why Krishna talks about different types of yoga in Bhagavad Gita.

After having said about the seat, Krishna talks about positioning the body. Two major factors are emphasised, one is the body and another is the mind. Body posture is important in meditation at least in the preliminary stages of practice. Trunk, neck and head should be kept erect. During meditation, a current is generated inside the body that traverses from the lower part of the spinal cord to the brain. This is what is called as Kundalini or the life force. The body current moves up and down the body producing heat and energy waves. If trunk, neck and head are not kept in a straight line, the kundalini energy will find it difficult to freely make movements through the spinal cord. It traverses only through the spine. There is a wrong notion that kundalini meditation should be learnt and practiced separately. When one is deeply involved in meditation, kundalini energy automatically ascends. No effort is needed on the part of the practitioner. There is another reason to keep the body firm. If there are movements in the body, one’s concentration gets diverted. But, if one is able to transcend his mind and aligns himself with pure consciousness, he need not bother about the position of his body, as the body is bound to droop at that stage. His consciousness is outside his body and disturbance at this stage could cause irreparable damage to his body. This is also one of the reasons for suggesting isolation.

The next point that Krishna says is to keep one’s attention on the tip of the nose. There are two interpretations for the tip of the nose. One school of thought feels it is really the tip of the nostrils, just above the mouth. Another school of thought feels it is the point of ajna chakra, or the meeting point of the two eyebrows. When one has to concentrate on the tip of the nose, is he to keep his eyes open or closed is another point of discussion. The right practice would be to concentrate on the tip of the nose at the upper lip with eyes open. After a few minutes, one will find extensive generation of energy in the forehead. At that time, one should close his eyes and concentrate on the third eye or ajna chakra. In majority of the practitioners, this happens automatically. Once the third eye is well activated, rest of the meditation happens automatically. The visible symptoms of advancement in spirituality are the development of level of continence and the level of fearlessness. Fearlessness uprises when one develops disinterest in his body. All types of fears are associated with the body. When the mind is devoid of ego, desire and attachment, it becomes serene. Krishna does not say that one should not take care of his children or wife or parents. If one fails to protect them, he fails in his karmas. One can have love and affection for his kith and kin. What Krishna says is that one should not engross with them always. Love is an essential factor of life, but beyond the point of breach, it becomes an addiction and turns dangerous. Mind cannot have twin stages while pursuing the path of spirituality. When the mind becomes serene and devoid of ego, desire and attachment it becomes easier for the mind to focus on the eternal Brahman. Such focus is strengthened during meditation. When the single pointed focus becomes absolute, the practitioner stays perpetually connected with the Brahman. He is attracted to the Brahman as he knows the enjoyment of bliss. He becomes a Self-realised person and gets absorbed into Him. True love emanates from him.

LALITHA SAHASRANAMAM 851 - 856

Janma-mṛtyu-jarā-tapta-jana-viśrānti-dāyini (851)

Living beings are afflicted by birth, old age and ultimate death. She provides solace to such beings. Solace is in the form of salvation. Salvation or liberations is different from ‘moksha’ or the heaven. Heaven is only a temporary sojourn for the soul, which has to re-enter earth for further births. A liberated soul is not born again as it merges with the Brahman. It loses its individual identity.

Sarvopaniṣad-udguṣṭā (852)

She is glorified in all the Upanishads. ‘ud’ is used for implying superiority in place, rank or power and ‘guṣṭā’ means announcing. This nama says that all the Upanishads announce Her glory. Upanishads are the tools that impart knowledge. By attaining such knowledge one is able to realise the Brahman. Shakthi alone is capable of revealing the Brahman. Without Her aid, Shiva can never be realised. She takes Her devotes in front of Shiva for ultimately revealing Him to them. The blinding light and conflagration of the Brahman cannot be endured without our Her grace. As Sri Mata, she knows the extent to which Shiva can be revealed.

Upanishads are the latter part of Vedas and deals with the Supreme knowledge. Upanishads are also known as jnana kanda that imparts Supreme knowledge and is capable of revealing the Brahman. Chandogya Upanishad (I.i.10) says “Knowledge and ignorance produce different results. Anything done with knowledge, with faith in teachers and in scriptures and according to the principles of the Upanishads is more fruitful.”

The statement of Chandogya Upanishad is endorsed by Brahma Sutra (III.iii.1), which says ‘Any excogitation imparted in all the Upanishads on account of the sameness of injunction, etc.” The aphorism says that the main purport of Upanishads is to establish a connection with the Brahman. This nama says that such vital connection between the Brahman and souls are established and maintained by Her.

Śantyatīta-kalātmikā (853)

Śantyatīta is a kala or time factor. Śantyatīta means transcending peace (Śanti). This is referred in navavarana puja in the ninth avarana, applicable to those who are initiated into Shodasi mantra. This is the stage of jivan mukti, the stage where avidya has been totally destroyed by acquiring Supreme knowledge, referred to in the previous nama. However, a trace of ignorance still prevails in this stage to undergo pains or pleasures of the balance in karmic account. But he continues to enjoy bliss, as he has already transcended duality. The next stage is liberation. Transcending the jivan mukti stage is known as Śantyatita kala. She is said to be in that form.

Gambhīrā (854)

She is abysmal. Gambira also means reservoir. Shiva Sutra (I.22) says “By uniting with the infinite reservoir of divine power (the pure consciousness), the power of Supreme I (the Brahman) is attained.” Her svatantra (independent energy derived from Shiva) form merges with Shiva or in other words, the Supreme consciousness merges with the Brahman. Therefore, what is to be explored is the divine reservoir. She is said to be that divine reservoir. This augurs well with the previous namas as well.

There is another interpretation for this nama. ‘Gam’ (गं) is Ganapati bija, ‘bhi’ (भी) means fear and ‘ra’ means drives away. The fear of Her devotees are driven away by making them worship Lord Ganesha whose bija is ‘gam’.

Gaganāntasthā (855)

The One who permeates the space. Shvetashvatara Upanishad (III.9) says “The same Self fills the whole universe”. It also means the One (the Brahman) who prevails even after the dissolution of akash during the great deluge, also known as annihilation. Please refer nama 571 ‘maha-pralaya-sakshni’.

Gagana means the akash. From akash, other elements originated (Taittiriya Upanishad (II.1). The bija for akash is ‘ha’. The bijas for other elements (air, fire, water and earth) ya, ra, va, la also originated from akash. Therefore, it is said that She represents the five elements. The same Upanishad says “from the Brahman came space” which again confirms Her as the Brahman.

Garvitā (856)

She is proud. She has so many reasons to be proud. The correct explanation would be that She is the embodiment of “I” consciousness or ‘aham Brahmasmi’ or ‘I am That’ or such maha vakyas. In various namas, it was found that She gives whatever She is endowed with. This nama should interpreted in the same manner. This should not be confused with ego that is associated with human mind, a deterrent factor to realisation. Nama 508 is ‘adhi garvita’ (extremely proud) and 158 is ‘nirmada’ (devoid of proud).

VIJNANA BHAIRAVA - PART 14

Part 14: Verses 53 - 56

Verse 53: Skill 30

The previous verse said that one should visualise that his entire body is burnt by kālagni. This verse says that one should visualise that the entire universe is being burnt by kalagini. Shiva recommends such visualisations not only for the purpose of purity of mind and body, but also for single pointed focus without any distractions. When the visualisation is completed to the last piece of the universe, Shiva reveals Himself.

Practically, it is difficult to visualise the universe burning, whereas it is easier to visualise our own body burning. Shiva does not jump from corporal self to the transfinite universe. It should be understood that transition between the two verses (52 and 53) should be gradual. When one is experienced in offering his body to kalagni, he should first begin by visualise burning tiny objects before him and gradually proceed to the ultimate visualisation of burning the universe. Persistent practice makes things happen over a period of time.

Verse 54: Skill 31

Meditate the elements of one’s own body or the universe merge one after another and at the end where there is nothing remaining to merge, Bhairavi is revealed. As already discussed there are three types of upāyās and they have been explained in verse 46. Śāmbhavopāyā pertains to mind (consciousness) and śāktopāyā pertains to gross matter. This verse talks about śāktopāyā as it involves body. This is a process where gross matters merge among themselves that gradually merges into subtle, subtler and subtlest. Brahman is the subtlest of all. This process is known as ‘vyāpāti’. Vyapati means invariable concomitance, an occurrence, or existence together or in connection with one another. Vyapati can be further explained as the knowledge that is derived from the knowledge of an invariable relation between what is perceived and what is derived. We can take fire and smoke as an example. Smoke is the result of fire and when smoke prevails, fire has to prevail. This is called invariable concomitance.

When a gross matter prevails (gross body made up of sensory organs), there has to be subtle elements such as mind, intellect, consciousness and ego (anthakkaranam or internal tools). One has to meditate that his gross form dissolves into subtler (kamakala) form and finally into subtlest (kundalini) form of Shakthi. When this happens, Shakthi is revealed in the form of Para-Shakthi (para means supreme). When Para-Shakthi reveals Herself, She will also reveal Shiva in due course. Only Para-Shakthi can reveal Bhairava or without realising Bhairavi, Bhairava cannot be realised.

This verse talks about different state of consciousness such as, awake, dream, deep sleep, turiya and turyatita. In the lowest level of consciousness, actions are performed. Mergers take place in the middle levels of consciousness and realisation takes place in the highest level of consciousness, where ‘I’ ness ceases to exist and you are lost as an independent entity.

Verse 55: Skill 32

If energy of prana is meditated upon both as gross and subtle at dvādaśāntā and mentally entering into it, he stands liberated. Dvadasanta is a place 12 inches outside a particular place in the body. Mostly this is used in kundalini meditation. Dvadasanta prevails in the upper three chakras (anaht, vishudhi and ajna) and sahasrara. Breathing should be deep and slow with sound. (Breathing with sound makes the kundalini ascend). If one breathes fast, the breathing will be shallow, leading to lesser intake of oxygen and consequent diminished energy level. One has to fix his awareness in any one of the above mentioned dvadasanta points, the points outside the body. In the initial stages of this meditation, one has sit in his normal meditative posture. Whichever posture is convenient to the practitioner that is the best suited posture for him. After sometime, during this meditation, one could lose his consciousness mildly. At that point of time, lie down flat without altering the quality of breathing or modifying the level of consciousness. A stage of drowsiness will engulf the practitioner. This is known as induced sleep stage. From induced sleep stage, he could move his consciousness to next higher level, the dream state. Now he dreams whatever he desires to dream. Though he continues to remain in the stage of awakening, he enters the dream state and beyond up to the final level of turiya.

During the entire process one should not stop making sound of breath. During this process, a conscious mind transforms into unconscious stage. This type of meditation is considered as one of the highest level of meditations. One should choose a place without any disturbance. It is important to note that when one is able to manipulate his level of consciousness to higher frequencies, which invariably happens at the highest level of meditation, one should not be undisturbed. Any sudden sound or touch could be calamitous. It should be remembered that in this meditation, consciousness is fixed in dvadasanta, 12 inches away from gross body. During such types of meditation, even someone enters his aura field it also could cause irreparable damage, as in these stages, one’s aura expands vastly.

Verse 56: Skill 33

One should meditate that the entire universe consisting of three stages, gross, subtle and Supreme dissolve successively into each other till there is nothing left in the mind to dissolve where it dissolves into pure consciousness. Shakthi is known as ‘maha-vidya’, made up of three aspects spiritual truth. Possibly this is the reason for using a triangle for representing Shakthi. The three aspects are nara (man), the gross; Shakthi, the subtle; and Shiva, the Supreme.

According to ‘Para Trishika Vivarana’, the universe comprising of both subjective and objective aspects is the ontogeny of ‘svatantrya’ (freedom) Shakthi. It is also said that Shiva is the sole possessor of Shakthi and the entire phenomenal manifestation is the varied form of His ‘svatantrya Shakthi’ also known as His sovereign autonomy or Para-vak. This sovereign autonomy is made up six forms known as ‘sadadhva’. ‘Sad’ means six and ‘adhava’ means path. ‘Sadadhva’ is again divided into two before getting divided into six. The two major divisions are subjective side and objective side known as vācaka and vācya. She Herself explains thus. “I", the same Para-vak Devi un-separated from Shiva (vācya) and sastra (vācaka) form the world and its referent. This Para-vak becomes Para-Shakthi. Therefore Shakthi is none other than Supreme Divine Consciousness which is not an abstract idea but living, throbbing conscious power or energy, which is known as Para-Shakthi, and constantly pulsating as “I”, or Para-vak, the sound and speech and their meaning. This explanation is provided to emphasise that gross divides into subtle, subtler and subtlest. Only the subtlest can transcend the mind to become purest form of consciousness. A practitioner starts his spiritual path by reciting verses aloud, then he gets initiated into mantra japa and finally he meditates to know the subtler things of life and starts enjoying the bliss. When he continues to dwell in bliss, he realises subtlest Brahman and ultimately merges with Him and thereafter he continues to exist as the Brahman. He loses his individual identity. He merely represents the Brahman.

According to this verse, one should refine his mind by dissolving gross matters into subtle matters. While doing so he, he attains the pure knowledge to realise Shiva. His citta, the individual consciousness transforms into citi, the universal consciousness (Pratyabhijnahrdayam. Sutra 13). He now enters the stage of Samadhi, where he realises Bhairava.

LALITHA SAHASRANAMAM 841 - 850

Bhāvajñā (841)

Bhāva has too many meanings: becoming, transition into, continuance, condition, character, intention, to make a firm resolution, learned man, universe, womb, superhuman power, meditation, etc.

This nama can fit into any of the above meanings. Different scriptures have attributed different contextual interpretations to Bhāva. In the present context this nama means that She is the knower of Bhāva all beings. She knows mental modifications of men. Some will have dual characteristics. What they think will be different from what they speak. She knows the thoughts of such men. If She happens to know that one’s thoughts and actions differ, She punishes them in terms of nama 827 ‘pracaṇḍā’.

The root of bhava is bhu, the unconditioned. Namas like 397, 398 and 399 have already discussed Her unconditioned state.

In an ancient treatise known as ‘Yogini hṛdaya’ six types of interpretations are given to Panchadsi mantra and one among them is ‘bhavartham’.

It can be said that this nama refers to Her different lineaments and attributes.

Bhava-rogaghni (842)

Bhava is used here to mean samsara or worldly life. Samsara is referred to as a disease and She relieves the pains of samsara. Shiva is said to be the alleviator of miseries of samsara. Bhava (bhavau) also means Shiva and his consort Shakthi. Both of them alleviate the pains of worldly life. Rogam means disease.

Sri Vishnu Sahasranamam namas 578 and 579 refer to this attribute of the Brahman. Rig Veda (II.33.4) says “bhiśaktamaṃ ava bhiśajāṃ sriṇomi” which means ‘I hear You to be the most competent one among physicians.’ Physician because She cures the disease of samsara.

Krishna says in Bhagavad Gita (IX.1) “I shall now unfold the most secret knowledge of nirguna Brahman along with the knowledge of divinity, knowing which you shall be free from the evil of samsara.”

{For further reading: Samsara (transmigration of existence) can be explained as the continuous process of birth and death. This is due to ignorance or a-vidya. Due to the prevailing ignorance, samsara is embroiled in full of pairs and opposites. It is unreal and full of unbearable sufferings and inconsequential pleasures. It is under the sway of a-vidya or nescience, a soul undergoes endless births, bound by passions, fears, desires and pains. The psychophysical view of human existence is closely related to the doctrine of karma or the law of karma. As long as one is bound by samsara, realisation and ultimate liberation is not possible. Krishna gives solution to get away from the clutches of samsara. He says “Desire, anger and greed, the triple gates of hell brings about the ruination of a soul. Therefore, one should avoid all these three.” (Bhagavad Gita XVI.21)}

This nama says that She frees Her devotees from the adversities of samsara.

Bhava-chakra-pravartini (843)

Samsara is compared to a wheel which is rotated by Her. Rotation of a wheel is compared to births and consequential deaths. A point in a wheel goes up and comes down and in the same way births and deaths happen like the rotation of a wheel, to those who indulge in samsara. Remedial measure to get away from the hardships of samsara is discussed in the previous nama. It is said, ‘Wise men worship Hari (Vishnu), the remover of pain of those who seek refuge in Him.’

Bhava means Shiva, chakra means mind (as per Vishnu Purana) and pravartini means guide. This means that She is the guiding factor of Shiva, the Supreme. This nama once again confirms Her Brahmanic status.

Chandaḥ-sārā (844)

Chandas means meter, the study of poetic meter and the art of versification known as metrical science. Mundaka Upanishad (I.i.5) says that chandas is secular knowledge (apara). Para knowledge is spiritual. Sārā means the substance or essence or marrow or heart or essential part of anything, best part, etc.

Rig Veda (X.xiv.16) says “All the sacred meters, the tristubh (heaven), the Gayatri (earth) and the remaining ones converge in the Lord of Cosmic Order.”

Chandas depends upon the number of letters in a word of a verse. Chandas also mean the Vedic hymns. The essence or the essential parts of Vedas are Upanishads. This nama says that She is well established in Upanishads.

Gayatri chandas is considered as the most important of all chandas. ‘Varivasya Rahasa’ (I. 6, 7) says “Fourteen vidyas have been declared to be expedients in this world to understand Her. Even among them the most essential are the Vedas and therein Gayatri. She (Gayatri) has two forms. One is recited in four Vedas and other (Sri Vidya) is not clear, being esoteric.” Therefore, it is apparent that Panchadasi mantra is superior than Gayatri (one recitation of Panchadasi mantra is equivalent to three recitations of Gayatri mantra), which is the form of all the four Vedas. Since, there is no differentiation between Her and Sri Vidya (Panchadasi), this nama originated. This interpretation is further confirmed by another ancient tantric treatise ‘Pingala Tantra’, which discusses Sri Chakra.

Shāstra-sārā (845)

She is the essence of all śāstras. Brahma Sutra (I.i.3) says “śāstrayonitvāt”. It says that Brahman is the source of scriptures. In other words, Vedas originated from the Brahman. This is because Vedas have all good qualities and cannot possibly originate from any other source, other than all-knowing Brahman. Yet another nama that reconfirms Her Brahmanic status.

Mantra-sārā (846)

Mantra is the combination of alphabets. Since She is Shabda Brahman and all the alphabets originate from Her. This nama therefore says that She is the essence of all mantras. Please refer to nama 204 ‘sarva mantra svarupini’.

Talodari (847)

She has slender waist. Nama 35 also describes Her waist.

There is another interpretation. If ‘a’ is added to this nama, it becomes ‘atalodari’. When She assumes ‘virat’ form (nama 778 virat rupa), Her waist becomes ‘atala loka’ (one of the fourteen lokas of cosmography. Atala loka is eighth from the highest (purest)).

Udāra-kīrtiḥ (848)

Her invigorated fame prevails everywhere. She also gives fame to Her devotees. She grants fame quickly if properly worshipped, devoid of ego.

‘ud’ is a prefix to indicate superiority, ‘ā’ means all pervading, ‘ara’ means swift and ‘kirti’ means fame. Chandogya Upanishad (I.vi.7) says “He is called ‘ud’ because he is above all weakness”.

Her fame is compared to two famous lakes ‘Ara’ and ‘Nya’ in Brahma loka. This is described in Chandogya Upanishad (VIII.v.4) “When they attain the Brahmaloka (the abode of Brahman. This should not be construed as material plane. This is the place of no return for the soul as defined by Brahma Sutra (IV.iv.2) which says ‘The soul attains liberation’) through silence (referred as brahmacharya in the Upanishad), they can freely move in all the worlds (omnipresence).

Uddāma-vaibhavā (849)

Her glorification is not bound by limits. Dama means rope, which is used to bind materials. Her glory is beyond such bindings.

Varna-rūpini (850)

She is in the form of letters. Please refer nama 577 ‘matrka varna rupini’.

According to Sambhava School (Pāṇiniśikṣhā, a treatise on correct pronunciation of words in Vedas, particularly Rig Veda), the number of alphabets is 64. She is said to be in the form of the 64 letters referred here.

BHAGAVAD GITA. CHAPTER VI. 5 - 9.

Gita Series 69: Chapter VI. Verses 5 – 9

“One should ascend through his own efforts and should not subvert himself, as one’s own self is one’s own friend as well as his own enemy. The soul that conquers his mind and senses becomes his friend. But the one, whose soul is not able conquer his mind and senses, becomes his own foe. The Brahman fully manifests in the one, whose mind is perfectly serene and who has overcome the opposites like cold and heat, pleasure and pain and honour and dishonour. The one, whose mind is filled with knowledge and equanimity, who never changes under any circumstances, who has completely mastered his senses and to whom earth, stone and gold are the same, is the one who has attained the Brahman. The one without any selfish motive looks upon well wishers, friends, enemies, neutral persons, mediators, relatives, virtuous and sinful with same mind stands supreme.”

Krishna says that one should progress spiritually by his own efforts. A master can lift his disciple only to an extent. One’s own self means his mind. Ego, a product of mind is the cause for identifying the body as the self {soul (self) in the initial stages and the Brahman (Self) in the later stages}. If one makes his mind devoid of ego, then he has neither a friend nor an enemy. This is because, when his mind becomes devoid of ego, he realises everyone including himself as the Brahman (Self-realised). He cannot distinguish and differentiate because he knows that not only he is the Brahman, but also everything and everyone around him is Brahman. He truly realises the omnipresence nature of the Brahman. This is what all the Upanishads preach “I am That” or “Aham Brahmasmi” (I am Brahman). He realises that self and Self are the same. If one gives importance to the empirical body that embodies the soul, he becomes bound by opposites and dyads. Pleasure and pain, happiness and sorrow and all such opposites are only for the body. They do not affect the soul within. Opposites are the products of mind. When mind is inflicted with thoughts other than that of the Brahman, naturally senses distinguishes and differentiates, as the mind sees more than one object. A true Self-realised person will share his food with hungry animals. For him a street dog is not different from his self. This is what Ramana Maharishi did. He says “The meditation ‘I am That’ is regarded as more purifying than one based on dualistic thought. The repose of being poised in one’s nature, devoid of thoughts is the highest devotion.” The purification of the mind can be carried out only by the mind alone. The purification of the mind is called meditation. Meditation is nothing but self-enquiry. (More details on meditation is available in the series ‘Understanding Meditation.) When one persistently explores within, one day he gets an answer by realising the Brahman. When mind is quietened down, it becomes serene. A serene mind is a precondition for the Brahman to manifest. Manifestation of the Brahman is different from the omnipresence nature of the Brahman. Omnipresence nature of the Brahman cannot be realized, but when the Brahman manifests in mind, He is realised. On the contrary, if one is not able to control his mind, it goes haywire by conjoining with senses becomes susceptible to addiction. When mind and senses interact with each other, they go beyond repair and reprehension. It becomes difficult to train the mind at that stage. He fails to use the precious gift of God in the form of human birth to realize the Creator and merge with Him.

When the Brahman manifests, the practitioner also transforms into Brahman. The qualities of the Brahman are predominantly visible in him. For him opposites like pleasure and pain become meaningless, as his mind does not bother about his surroundings. His mind is busy, perpetually connected to the Brahman. He walks, he talks, he eats and sleeps, but while doing so, he is not doing them for himself. He is doing it for the Brahman. He knows that he is not different from the Brahman. He is a Self-realised person. If someone praises him or abuses him, he remains unaffected. He will not succumb to praises as he knows that today’s praise is tomorrows ignominy. This is where most men fail to retain their credibility. Praise and honour are showered today for some outrageous favours tomorrow. Succumbing to praise and honours is like digging one’s own grave. In order to avert a disastrous tomorrow, Krishna says that one’s mind should not change according to the surroundings. Mind should be firm and steadfast, devoid of desires, attachments and ego. Ego awakens when we wake up and ego sleeps only when we sleep. But, the yogi makes his ego sleep always making his inner self to stay connected to the cosmic Self, thereby enjoying bliss. In the case of others, mind conquers the self. When one is caught in the mental movement, he succumbs to whirlpool of illusion. Attention paid to the thinker instead of thought has the power of stilling the mind. The experience and joy of an unshackled mind pull the mind inward, thereby causing internal search and exploration. The result of such exploration is Self-realisation, the manifestation of the Brahman.

For the one who has mastered his senses, gold and stone do not make any difference. He is devoid of desires and attachments. He considers everyone on the same level. Nobody is superior to him nor inferior to him. He is typical exhibitor of universal brotherhood. Isha Upanishad (6 and 7) says, “He who sees everything in himself and himself in everything never hates anything. When a person knows that he himself has become everything and he knows the oneness of things, how can he hate or love anything?” Ramana Maharishi said “Steady abidance in the Self, looking at all with an equal eye, unshakable courage at all times, in all places and circumstances make a man perfect.” Those who have less selfishness and less desire for worldly pursuits than others can easily acquire the supreme knowledge to attain the Brahman. It is ultimately the thought process that counts in Self-realisation.