Nijājñā-rūpa-nigamā निजाज्ञा-रूप-निगमा (287)

She conveys Her commands through Veda-s.  Derivatives of Veda-s prescribe the actions to be done and not to be done.  Such actions depend upon the classifications based on the previous nāma.  If all men perform all the actions prescribed in Veda-s, there can be no perfection. For example, a person cannot be an expert in medical, legal and financial fields all at the same time.  To attain proficiency in one’s field, more experience is required.  This is the reason behind nāma 286. Though Veda-s themselves do not discuss much on such acts, (karma kāṇḍa -s of Veda-s discuss certain gross actions) the derivatives of Veda-s like śāstra-s and Purāṇa-s clearly spell out the kriya-s (performance towards atonement) and karma-s (actions causing future reactions afflicting karmic account) to be done and not to be done.  But it is widely believed that śāstra-s are of later origin and do not derive significantly from the teachings of Veda-s and Upaniṣads.  By and large this argument is to be accepted, as they do not typically teach the ways to realising the Self within.  Therefore it is to be understood that there is a huge difference between Her commands through Veda-s directly, and through śāstra-s indirectly.  Here it means Her commands are only through Veda-s.  Following śāstra-s depends upon one’s outlook, tradition and lineage.  Her commands through Veda-s are conveyed to those who are exponents of Veda-s such as sages and saints.  It is also believed that such sages and saints prescribed śāstra-s.  Many are of the view that śāstra-s initiate a person to pursue religious path and later into spiritual path.

Puṇyāpuṇya-phalapradā पुण्यापुण्य-फलप्रदा (288)

Puṇyāpuṇya consist of two words puṇya + a-puṇya.  Puṇya means the good or right, virtue, purity, good work, meritorious act, moral or religious merit, and a-puṇya means the illusionary puṇya.  Illusionary puṇya or apuṇya is not exactly pāpa. Apuṇya is done out of ignorance and it is not as bad as committing sins or pāpa. Such discriminations are made based upon the teachings of Vedas. Brahma Sūtra (II.i.34) says, “No partiality and cruelty because of His taking other factors into consideration.  For so the Veda-s show.”

 What is sown in is reaped.  Results arising out of such actions are transferred to one’s karmic account.  The end result of karmic account is rebirths and its associated pains and sufferings.  Such results accrue at Her command as She is the Lord of karma-s.  

Brahma Sūtra (III.ii.7) confirms this. It says, “फलमत् उपपतेः (phalamat upapateḥ)” which means “The fruit of action is from Him, this being the logical position.”

Śruti-sīmanta-sindūrī-kṛta-pādābja-dhūlikā श्रुति-सीमन्त-सिन्दूरी-कृत-पादाब्ज-धूलिका (289)

This nāma describes Her as the Supreme Brahman, the Absolute.  Veda-s are considered as the most sacred texts of all.  In this nāma the four Veda-s are personified as goddesses.  When these goddesses pay respects to Her by bending and placing their heads at Her feet, the reflection of red colour radiating from the ‘dust’ of Her feet make marks on the parting hair on the heads of these goddesses and appear like vermilion placed on the forehead of married women.  The word ‘dust’ is symbolically mentioned here.  The meaning of dust in this context is as follows:   Upaniṣads are considered as the head of all Veda-s as they teach ways and means to realize the Brahman.  Even these Upaniṣads are not able to describe the Brahman in His original form.  Such descriptions are made only by negations and affirmations.  It is the case with Veda-s as well.  Veda-s never make a perfect description of the Brahman.  This is because the real form of Brahman is beyond comprehension for the normal human mind.  Since the Veda-s are represented by these goddesses, they feel ashamed in their inability to describe Her in words.  They are satisfied by wearing the dust in Her feet in their parting hair and get satisfied that they are at least able to wear the dust that gives them some knowledge (the knowledge of the Brahman) about Her. 

Saundarya Laharī (verses 2 and 3) describes Her feet. “Collecting microscopic particles of the dust falling from your lotus feet, Brahma, Viṣṇu and Śiva carry out their actions.”  The next verse says. “The particles of dust of your lotus feet serve to remove the internal darkness of the ignorant.”

Nāmas 287 and 288 dealt with the karma kāṇḍa of the Veda-s and this nāma deals with jñāna kāṇḍa.