In Namam 132 to 187, the Divine Mother’s Japarupam or
Formlessness will be the described.
The Divine Mother is always wise.
She is Cit, awareness itself, containing or having all the
supreme knowledge within Herself. She never changes from that.
She is also the witness for all the knowledge in this universe.
There is no room for ignorance in Her. There is no difference to the knower and
the knowing thing in Her.
There cannot be any absence of knowledge from the Divine Mother,
who is the knower or teacher to the universe. The knowledge of Brahman is no
different from the Divine Mother, the knower.
She is always the repository (a place where receptacle things are stored) of Supreme
Knowledge. The devotee’s soul can understand that knowledge - existence.
In temples three types of lamps are used namely, Nanda lamp,
never off lamp and the lamp which needs no activation to light it. The lamp
that is never off is better than the short term Nanda lamp. Better still the
lamp is always on without anything done to it.
In sleep, the body and the mind take rest. They become senseless
temporally. But the soul never sleeps. The Divine Mother is Supreme Self. She never
sleeps.
In Buddhism, Suddha and Buddha functions are carried out through
Tara Devi worship, which is same as the Divine Mother worship. So the Namams
Nityasudda and Nityabuddha are also related to Buddha ideology.
The Divine Mother is Nityabuddha.
C N Nachiappun
Singapore, 21 June 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
Stostrom 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.
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