Shri Lalitha Sahasranamam: Namam 365 Shri Svatmanandalavi bhuta brahmadyananda santati (OM svAtmAnandalavIbhUtabrahmAdyAnandasantatyai namaH)

In Namams 275 to365, the Divine Mother’s  many forms providing benefits to Her devotees in great details are discussed. 

The Divine Mother is Infinite Ocean of bliss; one drop of Her bliss is good for all the Brahma and other Devas for their total lineage (sciom). 

An ant went to sea thinking that it would drink all the sea water but only could drink a drop on the shore. The humans can understand a very small fraction of the ananda rupa of the Divine Mother. No one can measure that bliss.

We never know the deepness of the ocean; likewise the Divine Mother’s anandam is very large and is not known to us. The anandam released by Brahma, Vishnu, Rudra and Indra cannot even be compared to the superficial waves of the sea, while the Divine Mother’s anandam is like a deep ocean; which cannot be fully understood by humans. Shri Ramakrishna Brahmahamsar had explained this. 

She is in “satcit ananda” form. She is ever in Brahmanda form. The Divine Mother’s anandam is like much bigger than an ocean. The anandha levels of the humans, deva, Indra, Brahma, Vishnu and Rudra can be estimated while the Divine Mother’s anandham size cannot be established. Manusha gandravar anandam is 100 times bigger than the humans. Deva’s amandam is 100 time bigger tha Manusha gradravars. If we go up the ladder Brahma and others, the Divine Mother’s anandam will be infinite She is the ocean of pure and immeasurable Brahmanandam. 

The total bliss of everyone from human beings to Lord Brahma pales very much before the bliss of the Divine Mother. Malayala Poet Ezhuttacchan signs “what good is gaining even Indra’s state, it is so empty”. 

The Spiritual bliss, the solid immortal bliss of oneness with the Self is the highest; this makes the yogins persistent in searching for it, leaving the pleasures of the physical world. Even a single moment of that bliss makes life immortal and invaluable. The Divine Mother is the pure manifestation of that amritanandam or immortal bliss. 

   The Divine Mother 

C  N Nachiappun          

Singapore, 24 January 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 Chithbavandar

Shri Lalitha Sahasranamam: Namam 364 Shri Chid eka rasa rupini (OM chidekarasarUpiNyai namaH)

In Namams 275 to365, the Divine Mother’s  many forms providing benefits to Her devotees in great details are discussed. 

The Divine Mother is in pure intelligence form; She is the cause of knowledge. 

Brahman has many explanations. Since it is there always, it is eternal. Chit and embodiment of truth are same. Brahman is anantham and also embodiment of truth. Chit is Parasakti. All these are the implications in this Namam. 

Meditation is helping to reach the Brahman. 

The Divine Mother has many forms. All these are in Chit, the Jnanasakti form. A toy made of sugar paste can be in many forms but the fundamental is sugar or the taste is sugar. Likewise, the Divine Mother is in many forms, yet She is always in Chit state. There is no difference to Chit and the Divine Mother’s rupa. 

Chit which is pure intelligence is the attribute of the in conditioned Brahman. The conditioned and unconditioned (saguna and nirguna) Brahman are not really different. They are indicated as different due to conditioning. In essence, both are same. The Divine Mother is that single essence as this Namam implies.

   The Divine Mother in Chit rupa.

 

C  N Nachiappun          

Singapore, 23 January 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 Chithbavandar

Shri Lalitha Sahasranamam: Namam 363 Shri Tat pada lakshyartha (OM tatpadalakShyArthAyai namaH)

In Namams 275 to365, the Divine Mother’s  many forms providing benefits to Her devotees in great details are discussed. 

The Divine Mother is the embodiment of truth; tat means truth or Brahman. 

Tattvam asi is That thou art; this is one of the four important statements (Maha Vakya). Tattvam asi can be interpreted in three ways. 

·         “You live for it” with the meaning that the embodied soul surrenders to Brahman, to get liberation from Samsara cycle.

·         “You are for it and part of it” with the meaning that the soul is part of the Brahman. Human body is just a storing place for the embodied soul.

·         “You are Brahman itself” with the meaning that the soul is same as Brahman.

 

The Divine Mother is “tat” the Brahman. This is the understanding of this Namam.

 

Tattvam asi means that the embodied soul and Brahman are the same. The soul due to its karmic effects will face ignorance, maya, lower knowledge etc. But the Brahman is true self with ultimate knowledge. It may seem that the embodied soul and the Brahman do not match. This can be interpreted other way; the soul due to its dharma and adharma ways is dharmi. Brahman due to its true knowledge and immense actions is dharma. As both are dharmi there by equating Brahman with the soul can be considered right. The Divine Mother will help the embodied soul to mature to reach the Brahman, as She is the “tat” or Brahman Herself.

 

If someone says that he is living in Teppakulam which we take to understand that he is not literally living in Teppakulam but near to it. Likewise, we discard the literal meaning of external appearance but take the inner meaning that the true form of the Divine Mother is total truth or She is Brahman Herself.

 

Tat being Brahman is described as conditioned (sakala) or unconditioned (niskala). The terms saguna and nirguna convey the same distinction.

 

The desires and Knowledge needed for creation of the universe occur in the conditioned (sakala) Brahman.” He desired to become manifold”. The unconditioned Brahman (niskala) is beyond the powers of will, knowledge and actions of the humans.

 

Bhaskararaya interpreted that the literal meaning of “tat” is the conditioned Brahman; it indicates indirectly (laksya) the unconditioned Brahman also. So “tat” is absolute Brahman with imaginable form.

 

The formless and un-manifested Divine Mother is imagined here again.

The Divine Mother is the embodiment of truth.

C  N Nachiappun          

Singapore, 22 January 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 Chithbavandar 

Shri Lalitha Sahasranamam: Namam 362 Shri Chit (OM chityai namaH)

In Namams 275 to365, the Divine Mother’s  many forms providing benefits to Her devotees in great details are discussed. 

The Divine Mother is in pure intelligence form. 

She is in Jnana shakti form, removing the ahankara; by improving the jnana or intelligence, all embodied souls mature towards Brahman. She provides jnana to such souls who seek to better themselves and reach the Brahman. Jnana shakti helps people to live better life without others’ assistance. It is helping being within oneself. Jnana shakti plays a part in the universal creation and the Divine Mother is in such chit form. 

Bhaskararaya interpreted that chit is the total wisdom opposed to ignorance (avidya). Chit represents Iccha and Jnana shaktis of will and knowledge. The independent Jnana shakti (knowledge) is needed in universal creation process. The Kriyashakti or the power of action happens only when Jnana and Icca shaktis are present. The awareness of something should be there; there must be desire and only then action or kriya can happen. The Shaktis Icca, Jnana and Kriya are complementary. We will discuss in Namam 658 (Icca shakti, Jnna shakti, Kriyashakti svarupini with the meaning that the Divine Mother is in forms of will, knowledge and power actions.)

The Goddess Shyamala Devi providing knowledge

 

C  N Nachiappun          

Singapore, 21 January 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 Chithbavandar 

Shri Lalitha Sahasranamam: Namam361 Shri Tamo paha (OM tamopahAyai namaH)

In Namams 275 to365, the Divine Mother’s  many forms providing benefits to Her devotees in great details are discussed. 

The Divine Mother removes the ignorance existing as a result of birth with tamas (the quality of inertia, inactivity, dullness, or lethargy) in Her devotees. 

The Maha vakyam "Tamasoma Jothir gamaya"  means the darkness or ignorance is removed by light/jnana. Tamo can be seen as darkness or ignorance, the root cause of all misfortunes. The ignorance causes laziness and dullness. The Divine Mother is indeed, the primordial Sun which rises up, clearing the darkness. She removes the tamo attributes. 

Ignorance is an illusion; The Divine Mother removes the devotees’ illusion and helps the devotees to move forward. She uses Her bigger than the Sun’s brightness to remove darkness in Her devotees. 

The nature causes the dormant soul to get active. Those who are at lower stages in life are being prepared for matured state by the Divine Mother’s actions. 

The ignorance, dullness and stupor are arising from tamo.  Lord Krishna in Gita (Chapter 14 with twenty-seven slogas) talks about these three gunas in details; it is worth as a good read for understanding the effects of three gunas.

The Divine Mother is brighter than many Suns

 

C  N Nachiappun          

Singapore, 20 January 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 Chithbavandar

Shri Lalitha Sahasranamam: Namam 360: Shri Tanu madhya (OM tanumadhyAyai namaH)

In Namams 275 to365, the Divine Mother’s  many forms providing benefits to Her devotees in great details are discussed. 

The Divine Mother has slender - waist. 

The Divine Mother’s waist is like a lotus stem. Those with slender waist are action oriented. In Pandavas, Bheema was skillfully action oriented. Like wolf, his stomach was very slim and the waist was slender. He was also called Vrukodaram meaning that he had wolf like stomach. Also Lord Ganapathy has the name Lambodaran, with a large stomach; He cannot move around easily. The people with slim stomach can easily move around. 

Tanumadhya is the spouse of Phuleswar in Kanchipuram, Tamilnadu, India. Gayathri Chandas has twenty-four (24) syllables arranged in three frames of eight syllables each. Tanumadhya is a variation of Gayathri Chandas. It has four frames of six syllables each, making it to twenty-four syllables. 

It is feminine beauty to have the slender waist. The Divine Mother is the embodiment of beauty. All the beauty seen in this whole world is just a small fraction of Her beauty, which is immeasurable.

The Divine Mother is the nature of time, which is based on past, present and future. The past and future extend infinitely but the present is just a fleeting instant. The Divine Mother has a very slight middle, the present. The present is very short or slender that one is not sure when and where it will exists (Namam 847: Talodari which also means that the Divine Mother has slender waist).

 

   Goddess Abirami in Thirukadaiyur, Tamilnadu India. Great Abirami Bhatter did 100 verses Abirami Anthathi when he was saved by the Goddess for mistakenly saying new moon day as full moon day to the King. 

C  N Nachiappun          

Singapore, 19 January 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 Chithbavandar

Shri Lalitha Sahasranamam: Namam 359: Shri Tapasaradhya (OM tApasArAdhyAyai namaH)

In Namams 275 to365, the Divine Mother’s  many forms providing benefits to Her devotees in great details are discussed. 

The Divine Mother is worshipped by ascetics and great sages; Lord Shiva is the greatest ascetic; He, Himself is worshipping Her for getting Shakti from Her, (Soundariya Lahari verse one by Sage Adi Shankara). 

She is worshipped by many yogis (great sages). Tapa can mean to correct oneself according to the plan. The metals from the earth are put through high heat to purify them. By dharmic means and meditations upon the Divine Mother, the humans (embodied souls) can be kept fresh. Meditation helps the humans to achieve divinity; meditation is considered a valuable tool in devotional aspects. 

Depending on our devotion to the Divine Mother, the divinity within us increases like with furnace temperature, the metal purity increases as the impurities are burnt. Similarly, with happiness and meditation, the humans try to increase their divinity; depending upon the devotional level to the Divine Mother’s blessings and agni (temperature) levels increase to burn our ignorance; so many yogis choose to meditate upon the Divine Mother. We need to understand from such yogis on praising the Divine Mother’s glories. 

Through their Tapas, the yogis meditate upon the Divine Mother to see Her both internally and externally. Meditating upon the Divine Mother is a best way to get Her blessings and grace. 

This Namam means that the Divine Mother is to be meditated to clear our persistent Samsara miseries; ‘Tapa’ can mean also the Samsara misery. ‘Sara’ means the essence, here it is embodied soul; ‘a’ means till end; ‘dhya’ means to be meditated upon.

 

   The Divine Mother is worshipped by Sages.

C  N Nachiappun          

Singapore, 18 January 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 Chithbavandar

Shri Lalitha Sahasranamam: Namam 358: Shri Taruni (OM taruNyai namaH)

In Namams 275 to365, the Divine Mother’s  many forms providing benefits to Her devotees in great details are discussed.

The Divine Mother is forever young. 

The Divine Mother never gets aged; human life is about attaining a status and decay later. Embodied souls are seeking the Brahman, even after their present human bodies had decayed. The Universal Mother is eternally young. There is no aging or decay in Her. Even though this universe is very ancient in our time considerations and has seen many yugas, it is fresh all the time. Aging is not for the Divine Mother. The humans go through aging but their soul/atman mind is taken as brain which is kept fresh, hence this suggestion; it is happening with the blessings from the Divine Mother. 

The Divine Mother is always like a young lady; She does not go through old age and or aging. If there is creation, then there will be growth; if there is destruction, then there will be decay; She does not have starting and ending points (Namam 296); She is there forever (Namam 136) She is Purna (Namam 292). With all these the Divine Mother stays young at all times. 

Aging does not and cannot touch the Divine Mother; She is beyond time; She controls the time; She is immune to changes; changes cannot be brought to Herself.

 

         Goddess Kanyakumari in Tamilnadu, India.

C  N Nachiappun          

Singapore, 17 January 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 Chithbavandar

Shri Lalitha Sahasranamam: Namam 357: Shri Tapa trayagni santapta samahladana chandrika (OM tApatrayAgnisantaptasamAhlAdanachandrikAyai namaH)

In Namams 275 to365, the Divine Mother’s  many forms providing benefits to Her devotees in great details are discussed.

The Divine Mother is the moonlight that gives joy to those burned by the triple fire of misery. 

The Divine Mother inspires people suffering from three types of miseries, namely

·         Adhyatmika (from one’s own body)

·         Adhibhautika (from universal elements, except sky)

·         Adhidaivika (from the Divine forces) 

Chandrika is moon light. Like our own mother, the nature or Universal Mother has kindness. All the means provided by removing our sorrows is the proof for this, the Divine Mother’s kindness to Her devotees. As such, these three types of miseries are cleared by the Divine Mother with Her cool moonlight comfort. 

Sorrows come from our body and mind is of the first type of misery; the universal elements (Fire, Water, Wind and Earth) cause sorrows which are second type; Wind can cause more harm than water, the fire causes harm to all universal creatures; Unexpected calamities caused by the Divine forces are third type of miseries. 

Miseries are like fire. Tapa in this Namam is heat. The Divine Mother acts like a moonlight of joy which cools down the flames of miseries faced by Her devotees.

Goddess Karpagambal in Mylapore Chennai, India.

C  N Nachiappun          

Singapore, 16 January 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 Chithbavandar