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-rūpiṇī कुल-रूपिणी (897)

Kula means noble, eminent or race or chief, etc.  For śākta-s (worshippers of Śaktī are known as śākta-s) rights observed in Her worship is known as kula.  It is also known as kaula, the philosophy and practice of left hand śākta-s. 

Kula also means mūlādhāra cakra.  There are many nāma-s in this Sahasranāma beginning with kula such as 90 to 96 and 439 to 441 that discuss Her various kula forms.

{Further reading on kaula-s:  A kaula is himself a Guru.  There are three divisions of kaula-s.  The first category is supposed to be inferior who is always engaged in rituals such japa, pūja and homa.  The mediocre one spends more time on meditation and reaches samādi 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 nāma says She is in different forms discussed above.

Vīragoṣṭi-priyā वीरगोष्टि-प्रिया (898)

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

Vīrā वीरा (899)

She is valorous.  Her family is full of warriors.  Her spouse Śiva, and Her sons Gaṇeśa and Kārttikeya are warriors.  They have proved their valour while destroying demons (evil forces). 

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

Viṣṇu Sahasranāma 658 is vīraḥ.

Naiṣkarmyā नैष्कर्म्या (900)

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

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

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

LALITHA SAHASRANAMAM 891 - 896

Vidrumābhā विद्रुमाभा (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 nāma -s 603, 713 and 722.  She passes on the knowledge and wisdom to Her devotees like a tree producing many other trees.

Vaiṣṇavī वैष्णवी (892)

She is in the power of Viṣṇu.  Viṣṇu and Lalitāmbikā 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 nāma explains further.

Viṣṇurūpiṇī विष्णुरूपिणी (893)

She is the form of Viṣṇu.  There are other nāma-s in this sahasranāma that confirm that She is Viṣṇu’s form.  Nāma-s 267, 298 and 838 convey the same meaning. 

Śaktī is the Divine potency.  Kṛṣṇa calls this as yogamāyā.  Kṛṣṇa says “Though birthless and deathless and the Lord of all beings, I manifest myself through my own yogamāyā keeping my nature (prakṛti) under control.”  Nāma 339 is Viṣṇu māyā which says that She is the divine potency of Viṣṇu, the sustainer of the universe. The present nāma goes further and says that

She is Viṣṇu.  Śaktī (māyā) is the mirror in which the Brahman realises His own splendour. But this nāma does not say that She is māyā, as this has already been said in nāma 339.  This nāma says that She is the sustainer of the universe, as Viṣṇu is known for sustainment.  A number of epics draw comparisons between Viṣṇu and Devi. 

Ayoniḥ अयोनिः (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 nāma gives opposite interpretation.

Yoni-nilayā योनि-निलया (895)

Muṇḍaka Upaniṣad (III.i.3) says, rukmacarṇaṁ kartāramīsaṁ puruṣaṁ brahmayonim.  This means ‘the Brahman, the luminous Creator is the cause of Brahma, the hiraṇyagarbha or the Supreme Being.’  Therefore, brahmayonim means the Nature or prakṛti. Prakṛti is the cause for creation, when it is associated with the soul. 

Śvetāśvatara Upaniṣad (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 Sūtra (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 nāma says that She is the Creator.

Saundarya Laharī (verse 11) while discussing about Śrī Cakra, subtly conveys the origin of the universe.

Kūṭasthā कूटस्था (896)

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

{Further reading on kūṭasthā:  Brahman is reflected in countless facets of māyā or the innumerable individual ajñāna (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 bhokta) and the doer (kartā), the immutable Self (kūṭasthā) stays behind as a witness (sākṣi) 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 Kūṭastha caitanya or Kṛṣṇa consciousness or Christ consciousness.} 

Kṛṣṇa 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 यज्ञ-कर्त्री (882)

Yajña means sacrifice.  She is in the form yajamānā’s wife. Yajamāna is the one who performs the yājña or for whom the yājña is performed, or who funds the yājña.  Wife of yajamāna holds an important place in an yājña.  She is known as yajamāna-patnī.  In the house of yajamānā three kinds of fires are kept.  They are gārhapatya also known as the domestic fire; the second is āhavanīya where oblations are offered; and the third one is dakṣiṇa or the southern fire.  All the three fires are installed in altars made of clay.  A person who maintains all the three fires is known as agnihotrin.  Wife of yajamāna is also empowered to maintain gārhapatya fire during short absence of yajamāna.

In an yājña, the performer is considered as Śiva Himself.  His wife is Śaktī.

Yajamāna-svarūpiṇī यजमान-स्वरूपिणी (883)

She is in the form of yajamāna.  In the eight forms of Śiva, His Rudra form is the form of fire.  Nāma 769 yājña-rūpa said that She is the yājña itself.  Kṛṣṇa says (Bhagavad Gīta IX.24) “I am the enjoyer and also the Lord of all sacrifices.”  In Viṣṇu Sahasranāma there are many nāma-s about yājña. 

{Further reading:  The eight forms of Śiva are Sarva – earth; Bhava – water; Rudra – fire; Ugra – mind; Bhīma – ākāś; Paśupatī – soul; Īśāna – sun; and Mahādeva – moon.} 

Dharmā-dhārā धर्मा-धारा (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 lived by sages and saints.   Sages like Manu, Āpastamba, Parāśara, Nārada have explained dharma more or less in a unified voice.  It is said that dharma, without following the prescribed guidelines does not yield desired results. 

Viṣṇu Sahasranāma uttara bhag (verse 17) says, ācāra prabhavo dharmo dharmasya prabhu acyutaḥ which means that dharma is primary in all śāstra-s.  Ācāra means custom, practice, usage, tradition or immemorial usage as the foundation of law.  Dharma arises out of customs and practice only.  Dharma originates from ācāra and Lord of dharma is Viṣṇu or Acyuta. 

Mahānārāyaṇa Upaniṣad says that everything is established in dharma. 

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

Dhanādhyakṣā धनाध्यक्षा (885)

Dhanādhyakṣā is Kubera, the lord of wealth.  Yakṣa-s are super human beings and generally considered as attendants of Kubera. Kubera is the chief of Yakṣa-s. 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-vivardhinī धन-धान्य-विवर्धिनी (886)

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

Vipra-priyā विप्र-प्रिया (887)

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

Vipra-rūpā विप्र-रूपा (888)

This is an extension of the previous nāma.  After having said that She is fond of learned men, this nāma 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 śāstra-s and the one who has controlled his mind and senses is known as brāhmaṇa.  She makes such brāhmaṇa-s become more learned.  A comparison is drawn between a cow and a brāhmaṇa.  The cow is nourished by fodder and a brāhmaṇa is nourished by japa-s and homa-s (fire rituals).  One of the primary duties of brāhmaṇa-s is to help others, by performing rituals for their upliftment. They should, by way of discourses impart knowledge to others.  Kṛṣṇa says in Bhagavad Gīta (IV.13) “The four orders of the society were created by me, classifying them according to the mode of their prakṛti predominance.”  Kṛṣṇa uses the order based classification in a number of places in Bhagavad Gīta.  This order system is based on the predominance of guṇa-s, sattvic, rajas and tamas.  If a person is highly sattvic in nature, it becomes one of the qualifications to become a brāhmana.

The words of true brāhmaṇa -s 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 brāhmaṇa is worshipped he turns out to be a milked cow.  Brāhmaṇa -s do not mean a community, caste or creed.  Brāhmana is a qualification based on the knowledge acquired and its quality.  The one who is close to Brahman is a brāhmaṇa and his next stage is to merge with the Brahman.

Viśva-bhramaṇa-kāriṇī विश्व-भ्रमण-कारिणी (889)

Viśva means entirety and in this context all the universes or brahmāṇḍa-s (brahmāṇḍa-s 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 akhilāṇḍakoṭi brahmāṇḍa nāyakī अखिलाण्डकोटि ब्रह्माण्ड नायकी which means that She is the creator of number of universes.  She manifests as prakṛti by conjoining with puruṣa or soul in different universes. 

Śvetāśvatara Upaniṣad (I.i.1) opens by asking, “Is Brahman the cause of this universe? Where have we come from?”  The same Upaniṣad 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.”

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

Viṣṇu Sahasranāma first nāma is ‘Viśva’, conveying the same meaning as discussed above.

This nāma 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 विश्वग्रासा (890)

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

Kaṭha Upaniṣad (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 Sūtra (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 nāma.  

LALITHA SAHASRANAMAM 875 - 881

Tripuramālinī त्रिपुरमालिनी (875)

Tripuramālinī is the presiding deity of sixth āvaraṇa of Śrī Cakra, known as sarva rakṣāakara (the Supreme Protector).  She is assisted by other yogin-s known as nirgarbha-yogini-s (not born from wombs).  This āvaraṇa represents sṛṣṭi (creation).

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

There is one more stage of consciousness. This stage occurs immediately after one falls asleep and before entering his dream state. This is the stage when divine commune happens. This state also happens just before getting up in the morning.  One can find answers for his spiritual queries during this state directly from God.     

Nirāmayā निरामया (876)

She is devoid of diseases.  Maya means medical treatment for 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 nāma 551 sarva-vyādhi-praśamanī which means She cures all diseases. 

Nirālambā निरालम्बा (877)

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

Svātmārāmā स्वात्मारामा (878)

She rejoices in Her own Self.

Bṛhadāraṇayaka Upaniṣad (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 Śiva and Śaktī or static and kinetic energies. The Upaniṣad confirms that Śaktī was created by Śiva.  This goes to prove that Śiva and Śaktī are not different from each other (nāma 53. Śiva).  They are only a unified entity with multiple functions.  Śiva does not partake in any of these functions and simply watches the ongoing activities duly administered by Śaktī.  Śaktī functions independently.  Her independent nature is discussed in previous nāma-s. 

Śiva is the sole possessor of Śaktī.  The entire phenomenal manifestation is the varied form of His svātantrya śaktī (nāma 723), the sovereign autonomy.  This is also known as freedom of will, held by vimarśa 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 nāma 665 ekākinī.

Sudhāsrutiḥ सुधास्रुतिः (879)

She is the cause for the flow of nectar that was discussed in nāma 106 sudhā sārābhi varṣiṇī and 240 candramaṇḍala madhyagā.

The details have been provided in the above nāma-s.  When kuṇḍalinī reaches ājñā cakra, it is endowed with rattling energy that normally radiates and gets diffused through either ājñā cakra itself, or back head cakra or sahasrāra.  The diffusion of energy is a normal phenomenon.  Alternatively, one can concentrate on the pineal gland just behind the ājñā cakra. 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 kuṇḍalinī is Her subtlest form, this nāma says that She is responsible for the flow of this divine nectar. 

Samsāra-paṅka-nirmagna-samuddharaṇa-paṇḍitā सम्सार-पङ्क-निर्मग्न-समुद्धरण-पण्डिता (880)

She is capable of rescuing men who are entangled in saṃsāra. Saṃsāra 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.  Saṃsāra originates from the word saṃsārin which can be explained as the transmigratory soul passing through various mundane states in the form of various sentient beings. Saṃsāra should not be confused with the life of householder (grahasthya).  A man cannot perform fire rituals without his wife and this is prohibited in śastra-s. 

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

Yajña-priyā यज्ञ-प्रिया (881)

She is fond of sacrifices.  In yājña, oblations are offered to different gods and goddesses to appease them.  The navāvaraṇa pūja itself is considered as a sacrificial ritual.  yājña also means Viṣṇu.  It is said that yājñovai Viṣṇu which means yājña is Viṣṇu. In this context it can be explained that She is fond of Viṣṇu Her brother. 

Kṛṣṇa says (Bhagavad Gīta 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 puruṣa sūkta.)

{Further reading on yājña: (in the words of Dayananda Sarasvati as appearing in Rig Veda Samhita) Yājña 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 yājña.} 

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 मुग्धा (868)

She is beautiful.  Mugdhā also means innocent. Innocence is a quality that lacks intent to injure others.  She being Śrī Mātā, 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 śaktī of Śiva.” (Tantraloka I.71)

Other nāma-s that narrate Her beauty are 48 and 462.

Kṣipra-prasādinī क्षिप्र-प्रसादिनी (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 mantra-s like mahā ṣodaśī are said to give salvation in this birth itself.  It is called mokṣa sādana, path to liberation.  This is because, She is not different from Śiva, the Brahman and She alone is capable of taking a true devotee to Śiva. 

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).

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

{Further reading on mokṣa:  The bīja sauḥ (सैः) is known as amṛta bīja.  The one, who fixes his constant attention on this bīja for forty eight minutes, brings under his control the entire multitude of mantra-s and mudra-s.  If he continues this practice for nine hours, all gods and goddesses come to him and offer him moksha. (Parā-trīśikā-vivaraṇa 9-18)}

Antarmukha-samārādhyā अन्तर्मुख-समाराध्या (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 Ātman resides within.

{Further reading: Kṛṣṇa explains the concept of looking within exhaustively in Bhagavad Gīta Chapter VI consisting of 47 verses and a gist of which is reproduced here as explained by Swami Chinmayananda. Karma yoga practiced without regard to the fruits of actions, form an external aid to better meditation. The process by which lower is brought under the direct management and discipline of the higher are all together called spiritual techniques. No Guru can take the responsibility; no scripture can promise this redemption; no altar can, with its divine blessing make the lower the higher.  The lower mist necessarily be trained slowly and steadily to accept and under the influence of the discipline of the higher. When a seeker has come in his life to the state explained as yogārūdāḥ, and when in that state of equipoise, the mind is held steadfast in the contemplation of the Supreme, the self-controlled one, in all serenity is capable of maintaining his consistency on meditation in all circumstances, favourable and adverse, at all levels of his personality.  In the right understanding of his own self and the resulting realisation of his own Self, he becomes Self everywhere.  To him, who has realised himself to be Self which is all-pervading, the entire universe becomes his own Self, and therefore, his relationship with every other part of the universe is equal and the same.  For this the seeker should try to withdraw himself from his mental and physical preoccupations.}

Bahirmukha-sudurlabhā बहिर्मुख-सुदुर्लभा (871)

Previous nāma conjoins with this nāma to declare the process of Self-realisation.  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. This nāma says that She cannot be attained only by external means.

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

Kaṭha Upaniṣad (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 nāma says that She cannot be attained by those who continue to be addicted to sensory pleasures.  Addiction is different from necessity. 

Nāma 188 is durlabhā.  Durlabhā means difficult and su-durlabha means very difficult.

Trayī  त्रयी (872)

Trayī means three and here it refers to three Veda-s, Rig, Yajur and Sāma.  In fact, She is revered as the mother of Veda-s (nāma 338 Veda jañanī.  This nāma says that She is in the form of three Veda-s. 

Śrī Śaktī Mahimnaḥ Stotram of sage Durvāsa (verses 5, 6 and 7) offers an explanation for this nāma.  vāgbhava bīja aiṁ (ऐं) is the seed of Veda-s.  Rig Veda begins with the letter a अ, Yajur Veda begins with the letter i इ and Sāma Veda also begins with the letter a अ.  अ + इ + अ (a + i  + a = ऐ.  If a bindu is added to ऐ (i) it becomes ऐं (iym).  It is the light ऐं that illuminates all the mantra-s and tantras. This vāgbhava bīja in turn gives rise to fifty one (or fifty as the case may be) alphabets, distributed amongst eight Vāc Devi-s, the authors of this Sahasranāma giving rise to words. Hence, vāgbhava bīja is called the seed of Veda-s. This can also be considered as the vāgbhava kūṭa, the first kūṭa of Pañcadaśī.

Trivarga-nilayā त्रिवर्ग-निलया (873)

Trivarga means past, present and future or dharma, artha and kāma (three of the four puruṣārtha, mokṣa is the other one). Since She is the provider of mokṣa, this nāma says that She prevails in other puruṣārtha-s. It can also be said that She prevails in all three factors of time, past, present and future.

Nāma 760 trivarga dhatrī conveys the same meaning.

Tristhā त्रिस्था (874)

This is a recapitulation of the previous nāma. This nāma says that She is present in all the triads.  There are many triads.  Past, present and future; Brahma, Viṣṇu and Rudra; Creation, sustenance and dissolution; the three letters of ॐ a, u and m; the three types of karma-s prārabdha, sañcita āgāmya or kriyamāṇa; three guṇa-s – sattva, rajas and tams; icchā, jñāna and kriyā śaktī-s, etc.

Mārkaṇḍeya Purāṇa (21.36 – 38) says “In you reside the three mātra-s of time (short, long and medium), O Goddess, all that exists and does not exist, the three worlds, the three Veda-s, the three sciences, the three fires, the three lights, three colours, the three qualities, the three sounds and the three āśrama-s, (house holder, anchorite and sannyās) the three times and the three states of life, the three types of pitṛ-s (Vasu, Rudra and Āditya), day-night and the rest.  This trinity of standards in your form Oh! Goddess Sarasvatī.”

{For further reading: When the third person (nara or a human being), the second person (Śaktī) and the first person (Śiva) 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 Śiva aspect prevails in Śaktī aspect and Śaktī aspect prevails in nara aspect.  Thus Śiva aspect prevails all over.  Nara-rūpa (rūpa means form) first rises to Śaktī rūpa and then to Śiva rūpa. Nara rūpa cannot rise to Śiva rūpa, leaving aside the intervening Śaktī rūpa. This is the reason that Śiva always addresses Devi in the second person. This is known as Trika philosophy. Śiva is known as prakāśa, Śaktī is known as vimarśa and their sāmarasya (equipoise) is known as identity in difference, the living beings.)