Shri Lalitha Sahasranamam: Namam 173: Shri Samshyaghni (OM saMshayaghnyai namaH)

In Namam 132 to 187, the Divine Mother’s Japarupam or Formlessness will be the described.

The Divine Mother eliminates all doubts in Her devotees.

A devotee will have various doubts. The Divine Mother eliminates such doubts in the devotee and helps to get appropriate response within him or her. This awakening of knowledge in devotee is the Divine Mother’s (Guru’) grace which will be faultless.  

She eliminates the doubts and generously gives Her blessings even to someone who only questions without worshipping Her. This shows Her kindness.

Doubts of the devotee will not go away until he achieves the knowledge of the Self. This Namam interprets that the Divine Mother provides Self Realization to the devotee. With Self Realization, all three knots in Kundalini’s path to Sahasrara is broken whereby the salvation can be attained. All the karma bonds disappear then. Please refer to earlier discussion in Namams 99 to 104.

The one who is having the total wisdom clears others doubts. It is essential for the Guru to be beyond all doubts. The Divine Mother is such a Guru in this universe to remove all doubts in Her devotees. She brings them to the knowledge of Supreme Self.

She is Guru Mandala Rupini (Namam 713 which we will be seeing later).

She is worshipped as Samshyaghni.

C N Nachiappun           

Singapore, 15 July 2020.

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.

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 172: Shri Nissamshya (OM niHsaMshayAyai namaH)

In Namam 132 to 187, the Divine Mother’s Japarupam or Formlessness will be the described.

The Divine Mother is without any doubt. She is carrying out all Her functions clearly in this universe, uninterrupted.

If someone has not fully understood a subject matter, then it will be natural that he will have doubts. The Guru clears the doubts of that person. The Guru should be clear, in the first place, on the subject matter. The Guru should be free from any doubts himself.

 The Divine Mother being the Universal Guru is clear on everything. She is the embodiment of the Truth. There is no place for doubt in Her. Everyone learns from Her. She being the ultimate Guru, in unison with Lord ShivA, She is able to give unquestionable advice on any doubt arising.

Here the Divine mother is such position that She can clear all doubts in Her devotees. She cannot be doubted on Her abilities. She being the Supreme Self, the devotee can take refuge in Her and surrender to Her.

She lives in every soul without any desire. She does not have any doubt as to what a devotee at various maturity levels would do.

She is without any doubt or Nissamshya.

C N Nachiappun           

Singapore, 14 July 2020.

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 171: Shri Lobha Nasini (OM lobhanAshinyai namaH)

In Namam 132 to 187, the Divine Mother’s Japarupam or Formlessness will be the described.

The Divine Mother destroys all the greed in Her devotees.

One’s greed is the root cause of all ills and injustices. It blocks compassion, kindness, generosity and selfless service to others. Greed is the worst evil tendency that any devotee should nurture.

To cleanse the mind, one has to practice giving out his wisdom, wealth and knowledge to others continuously. It is the nature of the well, to refill its water taken out of it. Similarly, whatever is given out to others, comes back to the devotee, in many fold. By this process devotee gets his greed deminised.

The Divine Mother does not like Her devotee to have greed. Desire, anger and greed are enemies for achieving salvation for the soul. The Divine mother kills devotee’s greedy thoughts. This negates all evil desires and helps the devotee in blossoming good qualities.

Lobha is a condition that the devotee feels, when his desire reaches a higher level; he feels that what he has is not enough. And, then he wants more of it even though he is not going use it or take it with him when he dies. The Divine Mother’s worship destroys such Lobha nature in Her devotees.

So the Divine Mother is the Lobha Nasisni.

C N Nachiappun           

Singapore, 13 July 2020.

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 170: Shri Nirlobha (OM nirlobhAyai namaH)

In Namam 132 to 187, the Divine Mother’s Japarupam or Formlessness will be the described.

The Divine Mother is without any greed. She does not have any desire for wealth, power or food.

Eight emotions (asha-ragas) work against the devotee in seeking salvation. They are: desire, anger, delusion, pride, envy, conceit (excessively proud of oneself), spite (a desire to hurt others) and greed.

Greed can be described as a desire to hold what one already owns. It also means to acquire to enjoy what belongs to others. Greed works against renunciation. Scriptures say that “only through renunciation can one enjoy immorality”. Greed stops the devotee from using the divine path to immorality.

Seeking things what others have can be termed as greed. ”I have some of one thing. I want more of it from others, even if I cannot use it purposefully. I do not want others to have it. When others suffer, I enjoy over it.” These are some of the results of the greed. Intense self desire kills some other good qualities of the devotee. Detachment from worldly things will lead to the path to salvation for the devotees.

The Divine Mother owns all everything of this universe. There are more things within Her even after She generously gives out to fulfill the needs of Her devotees. The concept of infinity applies here for the Divine Mother that is even after taking out.

She owns everything infinite. She spreads Her generosity to devotees. She does not have any mean thinking. She is without any greed.

So, She is Nirlobha.

C N Nachiappun           

Singapore, 12 July 2020.

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 169: Shri Krodha Samani (OM krodhashamanyai namaH)

In Namam 132 to 187, the Divine Mother’s Japarupam or Formlessness will be the described.

The Divine Mother destroys the anger in Her devotees.

Desire or Kama causes the samsara sagara. Krodha or anger will be there as long as Kama is there. All intended good deeds will be spoiled with anger.

 With Kama or desire, one cannot reach the Brahman. With knowledge and wisdom, the devotee’s desire and anger will be much reduced.

An angry person will succumb to ignorance and cannot aim for Supreme Self.

One’s anger will automatically go away in front of the Divine Mother. Her grace helps to control and eliminate desire, and anger in Her devotees.  

Samani means calming.

C N Nachiappun           

Singapore, 11 July 2020.

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 168: Shri Niskrodha (OM niShkrodhAyai namaH)

In Namam 132 to 187, the Divine Mother’s Japarupam or Formlessness will be the described.

The Divine Mother is without anger.

Anger is destructive. Continuous control of it is needed to gain freedom.

Ahimsa is abstaining from killing, causing pain to others by thought, word or deed. Ahimsa is good dharma for the soul. Great mental discipline and refinements are needed for achieving ahimsa. Ahimsa has to be free from anger.

Lord Krsna says that rajo-guna, which is the aspect of passion in an individual that causes desire and anger. They are enemies, devouring and sinful for the soul. Therefore overcoming such negatives in life will be the best victory.

All self atonement like fasting, sacrifices, japa and meditation are needed to overcome desire and anger. Unfilled desire can also cause anger. Ignorance is the cause of desire.

Those having reached the Supreme Self do not have any desire. The Divine mother is totally free from desires. There is no need, for, Her as She owns everything. She does not have any enemy or friend. And there is neither any desire nor anger in Her.

Krodha can be defined as highlight of anger (Sanskrit: pratigha) that causes one to prepare to harm others. Astrological view point is that if one’s astro chart sixth house is infected with papa or sinful stars, then the person will have more enemies. He will also be ill tempered with anger showing up often. The worship of the Divine Mother will be of much help for such an individual.

C N Nachiappun           

Singapore, 10 July 2020.

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 167: Shri Papa nasini (OM pApanAshinyai namaH)

In Namam 132 to 187, the Divine Mother’s Japarupam or Formlessness will be the described.

The Divine Mother destroys all sins for Her Bhaktas.

Samsara sagara vasana causes the humans to commit sin. Destroying the source of the problem, removing the negativity completely and providing the counter positive to suppress the negativity are three ways to handle any problem. Eliminating the ignorance, determination to eliminate the sin and following good habits to counter the sinful actions are three ways to handle the sins.

Having taken the human life in itself can be considered as an opportunity for eliminating papa and accumulating the punya for the soul. Eliminating the papa is the goal for the soul.

The Bhakta or devotee, with the knowledge of the self, having self atonement with japa and meditations, visiting and spending time in holy places will have less contamination of sin. Any sin committed by such Bhakta either unknowingly or due to circumstances, will be minimized to ashes like cotton put in a fire.

A Bhakta who surrenders totally at the feet of the Divine Mother, need not even under go any above self sin-cleaning above process. As any devotee gets drawn on more and more to the Supreme Divine, he moves away from the papa automatically. The Divine Mother will remove any sin for Her Bhaktas.

When the Sun rises, the darkness is eliminated. Even lighting a small match or a candle however small that may be, in a dark room,  will give light to the whole room. Thus by surrendering to the Divine Mother, the Bhakta would come out of darkness of ignorance and  to gain knowledge. This helps to eliminate sins in him. She does that with Her Ankusam or Wisdom tool which She holds in one of Her four arms.

Also reciting Her Namam or name helps to increase the punya for the soul. She is Pap-nasini, one who eliminates the sins of Her Baktas.

Please refer to earlier Namam 9: “Krodha karankusojjvala” discussion for more such details.

C N Nachiappun           

Singapore, 09 July 2020.

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 166: Shri Nispapa (OM niShpApAyai namaH)

In Namam 132 to 187, the Divine Mother’s Japarupam or Formlessness will be the described.

The Divine Mother is without any sin or papa.

Papa or sin is a terrible thing. There are many varying explanations by different religious bodies on sin. Mental, verbal and physical are the three causes for major sinful actions.

The opposite of these actions is punya. It is good deeds that create punya. Bad deed causes sin. Improper thinking leads to bad speech resulting in bad deed.

The residual VAsana or impulses of previous birth would cause bad actions in present birth. Such bad actions would increase sins to a level called papa.

One’s good tasks and or actions due to his karma will increase his punya. Every bit of attachment added to his action will result in the papa and for the devotee, in present birth.

One example here is: The jail executor’s job is to hang the prisoners with hanging judgments. In his life time, the jail executor may hang 100 such prisoners. As long as he does his hanging job without any attachment, he is not causing any papa to himself, for doing his karma in this current birth. On the contrary, if he shows kindness or hatreds on the prisoners hanged, and then he causes papa or punya to himself, which is due to the attachment on his part.

The Divine Mother is always pure, knowing all the things and keeping Herself free from attachments. She does not incur any sin due to any bonds of Karma. She is only controlling the universe to keep it good. There is no attachment in Her except to Lord Siva.

Lord Krsna says “I have no attachment to the fruit of action”. The Divine Mother has no sins as the whole universe is well placed under Her. There is nothing to degrade Her actions to papa.

Gita (V.10) says “He who performs actions offering them to Brahman, abandoning attachments is not tainted by sin, as a lotus leaf by water”. This is said in reference to Karmayogam, The Divine Mother is Brahman Herself by unison with Lord Shiva. We cannot say or identify any sin in Her.

She is Nispapa Herself.

C N Nachiappun           

Singapore, 08 July 2020.

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 165: Shri Mamata hantri (OM mamatAhantryai namaH)

In Namam 132 to 187, the Divine Mother’s Japarupam or Formlessness will be the described.

The Divine Mother destroys the sense of ownership in Her devotees.

The sense of AhankAra with “I” and “Mine” is caused by devotee’s body and mind. The devotee wants to have things owned by others. When such wants increase, the greater evil called selfishness comes in.

The longing for things which we do not possess, but owned by others is due to ignorance. This leads to aggression or fighting with others.

The spiritual training gives best benefit of victory over such selfishness at every step in the forward journey for the soul.

After listening to Lord Krsna, Arjuna changed his mind to fight in Mahabaratha war.  Such mental changes in Arjuna had been caused by the Divine Mother through Lord Krishna.

All things in this universe belong to the Divine Mother; but She does not have any ownership interest in any of these things. She does not have to think of things owned by others as She owns all of them. The Divine Mother is devoid of self interest and does not have any interest in things in this universe. She also destroys and eliminates the very desire and sense of ownership in Her devotees.

Selflessness, detachment from worldly things and doing the allotted karma with total involvement in present birth for the devotee will lead to salvation. 

C N Nachiappun           

Singapore, 07 July 2020.

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.