Shri Lalitha Sahasranamam: Namam 619: Shri Pavanaakrtih (ōṃ pāvanākṛtayē namaḥ)

The Divine Mother has sacred form. 

The Divine Mother has the capacity, history, and wisdom to purify all things and souls of all universal beings. Universal life is due to desires and ignorance; the souls are suffering with birth and rebirth cycle. Those who read and hear Her glories and think about them can purify themselves. When the light comes in, the darkness disappears. Similarly, the penance and meditation on Her, leads to superior knowledge and wisdom.

The Lord came as young Krishna. Gopis used their five senses and surrendered to Him. Similarly, during mediation, if the Divine Mother’s beautiful form is visible to the devotee, he realizes happiness. There is nothing equivalent to this supreme happiness state for the devotee. 

The Divine Mother’s darshan gives purity to the devotees. Akrti means arising in form. She has the capacity to purify things, which is called ‘Pavanam’. The Divine Mother’s form has such purifying nature. For those glorifying Her by singing and thinking about Her, She spreads the purity, means krti action. So those who hear and talk about her superior actions also get purified. 

Akrti can also mean ‘form’ and ‘wisdom or knowledge.’ The Divine Mother arises in form and appear or create the universe. Praising Her actions create purity of mind and awakens jnana, wisdom. 

Yajnavalkya smrti points out, “penance and knowledge are means of purifying the embodied soul. The knowledge purifies the intellect, and the soul Ksetrajva is purified by the knowledge of the Supreme Divine. For the bhutatma (embodied soul) penance and knowledge help to purify the mind and control the organs of perception, the mind, and the intellect.

The Divine Mother in beautiful form as Pavanaakriti 

C N Nachiappun

Singapore, 05 October 2021.

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamayi Center, San Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

Shri Lalitha Sahasranamam: Namam 618: Shri Parama (ōṃ paramāyai namaḥ)

 The Goddess Divine Mother is the Supreme. 

When the Divine Mother is in Universal form, She is in many souls or beings; when She is beyond universe, She is called Para or Supreme. When the Brahman identified Param is changing to Shakti form, She is called Parama. She is in manifested and un-manifested. There is nothing foreign to Her. The sea surface is seen by our eyes, but the deeper sea levels are not visible to our eyes; but still in total is called the sea. Similarly manifested or un-manifested forms are all the Parashakti or Parama or the Divine Mother. 

When we cannot understand the Brahman, She provides a manifested form and show to us what the Brahman is all about. She is param or the Shakti of Lord Shiva. She is beyond all for original creations in the universe. She is the Adishakti, glorious and is far beyond us. 

The Supreme Brahman is without beginning and undivided. The Divine Mother is the power that makes that Brahman appear to be divided and take birth in various forms. That which is divided becomes measurable. Thus, the Divine Mother is the one who measures the Supreme. 

Para is known as Shiva and ma is Lakshmi. The Divine Mother is Shiva’s Lakshmi or Shiva’s glories. Also, the Divine Mother is the one who transcends the four forms of Para Brahman namely: Purusa (the cosmic man), Avyakta (un-manifested), Vyakta (manifested) and Kala (time).

The Divine Mother is the ‘Supreme’.     

C N Nachiappun

Singapore, 04 October 2021.

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamayi Center, San Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

Shri Lalitha Sahasranamam: Namam 617: Shri Atma (ōṃ ātmanē namaḥ)

The Goddess Divine Mother is the ‘Self’ in all beings. 

The Divine Mother is in Atma (soul) form in all universal beings.  When we say to provide food for the Atma, it becomes Annamaya; when we say Atma had disappeared, it means Brahmamaya; when we say Atma is confused or is suffering, it means manomaya. When humans can understand things as they are, we say that Atma is fully informed, meaning in vidyamaya; when we say Atma is happy, it represents Anandhamaya. In general, Atma pervades countless billions of universal beings. This interpretation is that all souls are in the Divine Mother’s form. 

Atma refers to jivaatma or soul. In Lord Shiva’s eight forms Atma is the eighth form. Atma will get whatever it desires and enjoy it, meaning Atma is the Divine Mother. Atma can mean body, mind, Brahman, actions, boldness, firmness, nature, and intelligence; the Divine Mother is in all these forms. 

The Self (Atman) in each jiva (soul) or jivatma is the same as the Supreme Self (Paramatman). As Adi Sankaracarya makes it clear, “Jiva is not different or distinct from Brahman.” 

Linga Purana says, “Just as sparks in fire, all the jivas exists. Shiva, who is the Supreme Self.” According to Shiva Purana, “The Supreme eight bodies of Shiva are called Atman, it pervades all the earlier other seven, hence Shiva is the Universe.” And Vaisishta says,” The bodies of embodied souls are from the Divine Mother and all the embodied souls are part of Shiva (through their unison between Lord Shiva and the Divine Mother).

                 The Divine Mother is the ‘Self’ in all universal beings.                  

C N Nachiappun

Singapore, 03 October 2021.

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamayi Center, San Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar 

Shri Lalitha Sahasranamam: Namam 616: Shri Ameya (ōṃ amēyāyai namaḥ)

The Goddess Divine Mother is not measurable by any means. 

Adiparashakti is the entire universe Herself; there is nothing with which She can be measured. Brahma, the ultimate universal creator under the Divine Mother’s instruction. For all universal beings, She is their body, mind and intelligence. With all these She is immeasurable “Ameya”. 

In general, any measuring instrument will measure things within its reach. The human senses and mind can measure only appropriate minor things. The Divine Mother is the originator of the universe, and She is beyond all these measuring instruments. She cannot be measured by any means available to mankind such as senses and mind. As such She is not measurable by any known means. She is rightly called “Ameya”, the immeasurable. 

Present-day science has not determined the extent and potentials of the universe. We cannot measure the “One” who is the cause of the cosmic bodies. She is therefore considered immeasurable. Linga Purana says, “In all the eight worlds, the Brahmanada (cosmas) starting with heaven or patala (the nether regions), whatever can be measured is” Uma”, Herself; The one who can measure is Her spouse  Mahesvara only.

                        The Divine Mother is not measure by any means

                     except by by Her spouse Lord Shiva

C N Nachiappun

Singapore, 02 October 2021.

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamayi Center, San Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

Shri Lalitha Sahasranamam: Namam 615: Shri Adishakti (ōṃ ādiśaktayai namaḥ)

The Divine Mother is the primordial (existing at or from the beginning of time) power, the Parashakti who is the cause of the universe. 

The Divine Mother is the original creator and Shakti in the universe. Those manifested and non-manifested beings in this universe all have their origin in the Divine Mother. She is there without any argument as the ultimate Brahman. The Devi worshippers say that state as Adishakti; traditional Shavites say it is Sadashiva and Vaishnavas say it is Mahavishnu. In Vedas that is called Brahman; there is no change in its state as it is the ultimate. It is always full and infinite. Even when countless universes are created from it, it does not change its originality. So, it is appropriate to celebrate Her as Adishakti or Parashakti. 

She is the original cause to create the universe. She is within the Brahman in unison with Lord Shiva, She gives energy or Shakti to Lord Shiva as stated in Soundarya Lahari verse one by Adi Sankara. 

The whole universe arises from the Divine Mother; it exists in Her and dissolves in Her during Pralaya. She is the cause, and the universe is the effect; here the same effect finally dissolves into the cause during pralaya.

                     The Divine Mother as Adishakti ruling the universe.

C N Nachiappun

Singapore, 01 October 2021.

References:

1.     

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamayi Center, San Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar

4.     The infinity or completeness can be understood more in this article: https://shlokam.org/purnamadha/

Shri Lalitha Sahasranamam: Namam 614: Shri Sacamara rama vani savya daksina sevita (ōṃ sacāmararamāvāṇīsavyadakṣiṇasēvitāyai namaḥ)

The Divine Mother is attended by and served by Goddess Lakshmi on the left side and Sarasvati Devi on the right side with ceremonial fans. 

The Divine Mother is served by Goddess Lakshmi and Sarasvati Devi having ceremonial fans (Chamara). Before the Divine Mother, Lakshmi and Sarasvati are in serving mode. In the world it is rare to see wealth and knowledge/wisdom together in human beings. Lakshmi and Sarasvati Devis explain the glories of the Divine Mother. Those who have the blessings of the Divine Mother will have both material wealth and wisdom together. Those who are wealthy and good at their chosen art ought to spend and contribute to the common people. Material wealth and the Divine Mother’s blessing lead the humans towards Brahman. In Arthanareswara form, the Divine Mother occupies the left side of Lord Shiva. Left side wealth services will stop is the explanation for the Sarasvati Devi serving at right side of the Divine Mother. The ideology is the Divine Mother is there from wealth desire (from Lakshmi Devi) to knowledge desire (from Sarasvati Devi) to reach higher maturity towards Brahman. When the knowledge desire reached the highest level, Brahman is attainable for the humans. Wealth is useful only in this world. So, the devotees ought to learn to keep the wealth desire behind and the knowledge desire at the forefront. 

The devis serving the Divine Mother is evident in Sri chakra Bindu where the Divine Mother is ruling the universe as Shri Raja Rajeswari, where all the other deities serve Her as well.

The Divine Mother is served by Lakshmi and Sarasvati Devis. 

C N Nachiappun

Singapore, 30 September 2021.

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamayi Center, San Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar 

Shri Lalitha Sahasranamam: Namam 613: Shri Kavyalapa vinodini (ōṃ kāvyālāpavimōdinyai namaḥ)

The Goddess Divine Mother is delighted to hear poetry. 

Kavya means epics such as Ramayana, Mahabharata, and Devi Mahamaya; there are various epics by others like Kalai Dasa. Vinodhini means delighted person. 

The Divine Mother gets extremely pleased to hear glories in epics, Puranas (Kavya). The full song-based epics are considered complete. Kavi also means the creator Brahma. The one who sets the words is a poet. This universe is an example of Brahma’s glorious epic in creating the universe under the Divine Mother’s instructions. 

Formation, words, music, and correct meaning matching are some of the attributes in glorious epic. Sage Valmiki’s epic had all the above attributes. Accomplished creators use words and sentences in very correct way to give happiness to the reader and to the people hearing them. Music ragas help in meanings of the epics, which is appealing to the feelings of the people hearing the epics, thereby increasing the happiness overall. The taste plays a role to the reader/hearer of the epics. Brahman is ultimately bigger than anything, like any superior epic available. 

While talking about speech, words and music, there was an incident happened; Sarasvati Devi was on Her Veena singing the glories of Lord Shiva in front of Shiva and the Divine Mother. At one point, the Divine Mother talked about Sarasvati’s performance. The Divine Mother’s voice /speech was so nice that Sarasvati Devi felt embarrassed by her performance and immediately folded up Her Veena to take leave from that place. 

Krishna’s flute gave out good music. The people who heard the music had their lower level gunas eliminated out of them. Only the souls looking to reach Brahman were left out.  Gopis, (the wife and daughters of cow herds) had much happiness which all came from the Divine Mother. 

In doing five functions, namely the creation, sustaining, dissolution, hiding and granting Liberation, the Divine Mother is creating a perfect Kavya, for the humans to hear and follow. 

As the Divine Mother likes and enjoys singing and hearing good kavyas (epics), She is called “Kavyalapa vinodini”.

                The Divine Mother is delighted to hear good kavyas.

C N Nachiappun

Singapore, 29 September 2021.

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamayi Center, San Ramon, California, USA, with Commentary by T. V Narayana Menon

2.     Shri Lalitha Sahasranama Stostram published in Tamil by N. Ramaswami Iyer charities’ societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.

3.     The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Sithbavandar