Lord Maha Vishnu Prayers on Wednesdays

I wish to share my understanding on Lord Mahavishnu's helping nature. We all know Saturday is specifically considered a good day to go to Vishnu or Perumal temple to seek His blessing. In astrology, Muthunam and Kanny Rasis are own by Buthan or Mercury planet. Mercury is associated to Mahavishnu. In addition to Saturday, praying to Mahavishnu on Wednesday is much more beneficial.  I had recommended this following procedure to my friends in the past, who had benefitted very much from unknown hidden issues clearing very much , releasing the individual to more happiness and prosperity. The method is as follows: on Wednesday for a temple Perumal do the abesgham or thirumanjanam. Afterwards do a Shasranama archani to that Perumal.  The nivethiyam or the offering to the Perumal as advised by the priest.  After the archanai, distribute all the prasadam in the temple itself without taking any part of it to your home. Do this every Wednesday until you start seeing improvements in your issues. This is very effective way to clear unknown issues hurting our way of life. I have seen the results of this approach to pray to Lord Mahavishnu. Please think about this and if found useful, you may consider doing this prayer to Mahavishnu.  My friends were and or are doing this weekly prayer to Perumal  for many years continuously. Week expenses initially was about Rs 600. I do not know how much it costs per week now a days. Good luck... May Mahavishnu's blessings be there always.... He has the job safe guarding the humans as assigned by the Divine Mother Shri Lalitha....c n nachiappun, Singapore 27.11.2021.

 In addition to this if star Thiruvonam falls on Wednesday is very very good. Let Vishnu bless everyone.

Loga Samastha Sugino Bhavanthu..... A good feed back from my good friend mr. Laxman, who recites Shri Lalitha Sahsranamam and Vishnu Sahsranamam daily in the morning; He is a good contributor in performing regularly  Shanmuga Archani in Singapore Tank road  temple Shri Thendayuthapani * Lord Muruga). He is the one checking and fine tuning my Shri Lalitha articles for all crossing of all  the Tees and doting of all the Iees after my Sanskrit Guru review but before posting into my blogspot.

C n nachiappun,Singapore 27.11.2021.

An analytical view on Covid based on Guru or Jupiter's forthcoming movements

Based on Guru or Jupiter's move into Kumba rasi by about 13 November 2021, the air based movement of virus is still be felt but at moderate level until 02 April 2022  when the Guru moves forward to one of home bases Meena Rasi. The interpretation is that covid effect will still be felt until 02 April 2022 but it is starting to  lower down. Meena rasi guru is a safe ground, but the light at the end of the tunnel be starting to be felt from mid February 2022 itself. This time Guru is in his own house effect will control the culprit Raghu's covid influences very much. In the past, covid was getting beyond astro analysis, but  the positive effect of Guru will likely contain and more likely eliminate the covid fears.

Good luck. 

C N NACHIAPPUN, 

Singapore 23.10.2021.

My good and bad experiences in writing Shri Lalitha Shasranamam since Thai Ammavasi 24January 2020

 I had like to share my good and bad experiences since 24.01.2021, Thai New moon (Amavasai) day, I started writing the Shri Lalitha names explanations;

1) initially my goal was very simple; I had been reciting these 1000 names for many years and had some basic understanding  of the names. I wished to share my understandings with my friends and fellows alike. 

2)  Up to first 50 namams, it was very wild ride. After lunch, i desperately searched for materials and by 5 pm, finish my writing and send out to my friends, I was happy if I can get the posting my that day article by about 4.30 pm. there was no quality check etc. It was all my own thoughts of what I understood.

3.Around this time one of my elder Nagarathar  brother from Malaysia Mr. Adikalva Annan send those articles to his Sammandi in India , who is an expert in Abirahmi Andhathi to review my writings. He had some good and critical comments. On seeing my background, not a Brahim but earnest in writing the glories of Ambal, he gave me five golden rules that each article should have. I have slowly put these five rules in my subsequent articles and the standard or quality had been raised much.   Also this Abhirami  Anthathi expert pointed out one good encouraging point on my efforts in writing these articles. He said that there are many Shri Lalitha explanation write ups in all indian regional languages, like Tamil, Malayalam, Kannada, Telugu, Marati, Hindi etc, but there is  none attempted in such a easy to  understand simple English version. With my educational background and exposure, he said that I can  fulfill that gap  and be of service to the HIndu religion. with Shri Lalitha shasranamam articles, which can be used globally in English speaking countries. 

4. With Ambal's grace, I was introduced to a Sanskrit cum religious expert who agreed to review my written articles. In one week for about two hours video call review, we have been covering 5 to 7 articles per week. Now , have posted fully checked articles up to 440 in cnnachi.blogspot.com

I have documented this evening, 626 name articles, so to reduce the backlog, with my Sanskrit giru's agreement, we are planning to increase to two sessions, one on Tuesdays and one on Thursdays. and thereby cover at least 12 name articles per week. I remember on one name which involved 64 Kalas or arts, I had a list of 64 kalas in my write up, when my Sanskrit guru reviewed it, he pointed out that those 64 listed were related to Kama suthra; he gave me the website to look into get correct 64 Kalas to correct in the report I had earlier done. He would give me weekly home work to read so that my writing content can improve. For example Naratha Sutra have many inputs on defining Bahkti, I was tasked to read them and later in my writing, it was very helpful for me. He asked me to read Gita specific chapters before writing certain namam explanations, along he way I had increased my own understanding of the Hindu religion. This is how Ambal comes into help in people like me in need, in my case to beef up my knowledge before writing on Her glories.

6 I had the good fortune to have one Chennai Ramakrishna Mission Swamiji who would read my articles and correct the on conepts in them; for example we say husband or wife on human level; but at divinity level we are to use spouse or cohort, which the Swamiji helped me to understand. I have my  good friend Mr Laxman Iyer from Singapore who checks the errors and questions the concepts presented  after the article had been posted into the bolgspot, and fine tuning is done to post improved version in the blogspot. 

7. Earlier I think i had less than ten percent of people  who at least opened my articles , let alone reading it. Now I get full comfort more people are reading it, although some still find it a bit difficult to understand the material posted. My Sanskrit Guru gave me an exampl: in 1912 one Maharashtrian used to ask Surudi Sai Baba to give permission to write the Sai Baba's life history. After many denials, the Sai Baba agreed to his request, but he again came back to Sai  Baba asking for lead in writing; He and the Sai baba both wrote 4000 lines of the history of the Sai Baba, but no one read those writing by them  but now see everywhere we turn, we se Sai Baba temples and the bell is rings all the times. He encouraged me to do what the Divine Mother had given me the task to write the explanations, a day will come more and more people will start using it., I can sense slowly more people are interested in these articles. A couple of my friend had said it will be a good reference material in the future generation, which I do hope will happen.

8) I am hoping more and more people are there to understand the wonderful glories of the Goddess and get Her abundant blessings. 

Let Ambal's graceful blessings be there for all of us.

C N Nachiappun/Singapore/09.10.2021.

Shri Lalitha Sahasranamam: Namam 446: Shri Dhruti (ōṃ dhṛtyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The seven Namams from 442 describes the Divine Mother’s Character. 

The Divine Mother is fortitude. 

Fortitude is the strength of mind that enables a person to face a danger or bear pain or adversity with courage. The Divine Mother shows boldness in facing adversary conditions. From Her higher up Brahma position, She shines; She is determined in getting done Her desires which is Her attribute. 

If a person is afraid or worried of troubles he will face, he cannot escape the perceived trouble for him and get away from it. Those with boldness and determination can only win over the enemies. They safeguard and release the individual from troubles and for the people near and dear to them; there is no other thing in life than having fortitude. 

To stay focused ‘on one goal’ is called Dhruti. Some people in their monetary gaining effort cannot take the ensuing troubles. Some matured and educated people trying to seek Brahman cannot go through all the troubles associated with it and they leave. 

It is determination to face the issues and moving forward in life. In a tree, the branches are holding its fruits from very young stage. If the branches are not firm, the fruits are lost and wasted. So to get good fruits from the trees firm branches are needed. Like the fruit tree branches the humans ought to have determination to reach and move forward towards their goals like reaching the Brahman. The Divine Mother in Dhruti form is teaching Her devotees these firmness and determinations. 

Dhruti is the ability to bear the adversities. For items affecting mind and body, the ability of the devotees to have the determination to move forward is needed. The fortitude in universal beings comes about from the Divine Mother’s powers. 

Dhruti is one of the sixteen Devis. The Divine Mother is in that form. The Divine Mother resides in Pindaraka Kshteram temple as Dhruti. Pindara, also known as Pindaraka or Pindataraka is a village near Dwarka, on the shoreline of Gulf of Kutch, in Devbhoomi Dwarka district of Gujarat, India. 

.

Pindara Kshteram temple where the Divine Mother resides as Dhruti.

C N Nachiappun          

Singapore, 15 April 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 445: Shri Matih (ōṃ matyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details.

The seven Namams from 442 describes the Divine Mother’s Character. 

The Divine Mother manifests as Intelligence. 

The Divine Mother is in intelligence form. To grow one’s intelligence ought to be his life’s goal. The Divine Mother is jnana shakti and Brahman forms. Jnana Sakthi and Brahman are one and the same, so Jnana Sakthi/Brahman is the unison of Lord Shiva and the Divine Mother. The intelligence helps in enjoyment and happiness. The Brahman grants the Liberation from death and birth cycle. Excessive pleasures will destroy the devotees; to understand that the devotees need intelligence. The one who enjoys pleasures within limits usually has good intelligence. The ones who completely avoid the pleasures are attaining higher level of intelligence or wisdom. The ultimate intelligent the Divine Mother provides good intelligence to Her devotees. 

To understand one Self, to gain knowledge is to realize that bodily pleasures enjoyed are all due to the Divine Mother’s intelligence form and grace to the devotee.  Respecting the good, Vedas, auspiciousness, Gods and elders are all due to one’s wisdom and knowledge. The Divine Mother is in such an intelligent form. 

The Divine Mother’s worldly intelligence manifests through Her actions; Spiritual intelligence is the instrument for Self-Realization. Both types of intelligence are the forms of the Divine Mother. 

Matih also means “measurement”. In using this meaning, we see the Divine Mother as the measuring rod for the Vedas. We like Her best who knows (measure) the Vedas, who gives out auspiciousness, who gives out the bliss, who is supreme, who is worshipped by Mahavishnu and others; She is known as Mati (intelligence) derived from expressions as stated in Suta Samlita.

 

The Sarasvti Devi, the provider of intelligence

represents the Divine Mother 

C N Nachiappun          

Singapore, 14 April 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.

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 444: Shri Pushti (ōṃ puṣṭyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The  seven Namams from 442 describes the Divine Mother’s Character. 

The Divine Mother is the power of nourishment. 

The Divine Mother is in fulfillment form. We can see the universal beings as fulfilled or deformed bodies. When someone’s body is too fat due to over eating, he cannot function normally. Pushti is the strength due to good nourishment. We can see mostly healthy beings in the universe. Such fulfillments are due to the Divine Mother’s grace.  The good devotee ought to maintain his body with adequate nourishment. They are eligible to live a full contented life which in itself is a form of the Divine Mother’s worship. Pushti is having a healthy body without any decay. Bhusty mean balanced well-built healthy body. The Divine Mother maintains a Pushti form to bless Her devotees to attain her, the Brahman. 

The power of nourishment, from the Divine Mother is helping the growth of every being which is born in this universe. It is the Divine Mother’s will that acts as a source of nourishment for all beings. 

Pushti is the name of the deity in Devadaruvana kshteram; She is seen as another form of the Divine Mother. 

 

The Divine Mother provides the

 nourishment for the universal beings

C N Nachiappun          

Singapore, 13 April 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.

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 443: Shri Tushti (ōṃ tuṣṭyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The seven Namams from 442 describes the Divine Mother’s Character. 

The Divine Mother is ever contented. Tushti is contentment, fulfillment, and happiness

If a human has contentment, he is a blessed soul. One tries to acquire the universal things, his desire to own or acquire or greedy increases. One’s greedy opposite to his contentment. When his greedy increases, his confusion increases which becomes his head ache. His soul progresses up or down depending on his greedy. The Divine Mother who is ever contented is called Anantamayi or Happy Devi. Like Lord Ganapathy and Lord Muruga, many billions of the universal creatures are the Divine Mother’s sons and daughters. Their greedy separates them from the Divine Mother. Once a creature leaves its greedy, it reaches the Divine Mother’s presence. It gets the Divine Mother’s contentment. Such creatures if they have contentment, they become eligible or ready for the Divine Mother worship. 

Every universal being has three states, namely to exist, to shine and to be happy in that state. The Divine Mother abides in the state of happiness. 

Markandeya Purana praises the Divine Mother thus: much adoration to the Divine Mother who resides in the contentment in all beings. 

The Devi Bhagavata says,” That Mother is present in all beings in the form of understanding, fame, firmness, prosperity, power, faith, knowledge and memory.” 

Tushti is one of the sixteen Mothers (Shodasa matas). Here the Divine Mother is praised in that form. According to Padma Puruna, Tustih is the deity at Vastresvara tirtha temple. 

The contented Divine Mother.

C N Nachiappun          

Singapore, 12 April 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 442: Shri Kumara Gananathamba (ōṃ kumāragaṇanāthāmbāyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The seven Namams from 442 describes the Divine Mother’s Character. 

The Divine Mother is the mother of Kumara (Lord Subramania) and Gananatha (Lord Ganapathy). 

When we go into a Lord Shiva or Goddess temple, we see Ganapathy at the right side and Lord Muruga at the left side of main deity. Hindu religion has six paths of worship, of which Lord Muruga’s devotees follow the Kaumaram path. Those who worship Lord Ganapathy follow Ganapathyam path. The devotee’s birth and death are caused by one's own karma but the Divine Mother witness them; She takes on different worshipping methods under different deities’ names. Those who reach Liberation with no birth and death achieve through worshipping the Divine Mother. Those who wish to worship Lord Shiva or the Divine Mother ought to be knowledgeable as Ganapathy and skillful like Muruga. Ganapathy is knowledge or jnana based and Muruga is skills based. Ganapathy represents Omkaram. He speaks less. He is not moving but ever he is listening to devotee’s prayers seeking His help. Essentially this means that those who want knowledge should not talk much but must observe and listen to others. Listening and thinking help to grow one’s knowledge. Ganapathy represents such gaining of jnana or knowledge. 

In skills and handsomeness, Lord Muruga is unequalled. His vehicle is peacock. By moving fast, lord Muruga has earned the army commander status to safe guard Devas. There is nothing that is impossible to Him. He achieves well in doing anything that matters. The people seeking Liberation ought to have many skills. As such the devotees graduating towards Brahman ought to have the qualities of Lord Muruga and Lord Ganapathy. Generally, wisdom or knowledge is placed ahead of Skillfulness. These who understand these will use the wisdom and skills to easily reach the Brahman. 

Kumaran is ever young; He is more beautiful than Manmathan (the Lord of Kama). Murugan eliminates the evil forces or people. Ganapathy collects all bad people to a place and lead them out of devotees. He uses the yogashakti to help his devotees. 

Ahan-kara (egoism) comes from the union of Adipurusa (original man) and Shakti. Kumara is the deity for this. Kumaragana represents all the qualities arising from egoism. The Divine Mother binds and governs all the qualities due to ahan-kara. So She is called Kumaragananathamba. The word Kumara symbolizes the egoism and Amba is the one who blocks its forces. The Namam can be interpreted as that the Divine Mother blocks the path of egoism in Her devotees and opens the path to Liberation of the soul. 

Another way of interpretation is: Ku is bad; maragana is the aggregate of passions and amba is the one who blocks or restricts. So the Divine Mother restricts the power that lead to inferior passions for sensory pleasures.

 

       The Lords Ganapathy and Kumara are

        seated in front of the Divine Mother

C N Nachiappun          

Singapore, 11 April 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 441: Shri Kaula marga tatpara sevita (ōṃ kaulamarrowatparasēvitāyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother is worshipped by kaula tradition people. 

Every human has to understand the things and life procedures from his own family traditions, which can be said as kaula marga. It may have very minute tattvas. The ahan-kara and sensory pleasures can bring down a devotee lower. Father to son and Guru to deciples-check information flows will convey such as family secrets and train the son and discipline respectively. The elders will stay with the younger persons until the younger ones gain sufficient improvement and mind control. Edibles such as meat, fish, honey and others such as sex and alcohol will pull the devotee lower. They need to be controlled to seek salvation from death and birth cycle. 

There are three traditional ways in the Divine Mother’s worship, namely: samaya, misra and kaula. Samaya path is explained in Vedas by people like Vasistha and others.. The misra path is explained in eight Tantras and Chandra kala. This method combines the rules of samaya and the rules from kaula path.  Kaula path is difficult and different than other two, samaya and misra paths. Kaula path is described in a set of sixty-four books or tantras. The Divine Mother is worshipped by Kaula marga people using kaula path. 

Shri Ramakrishna accepted his wife Bharani as his Guru and had followed the Kaula path in worshipping the Divine Mother. The sixty-four ways or means for worshipping the Divine Mother can be separated into three groups, namely Shantha Bhavam, Veera Bhavam and Diviya Bhavam. The last two belong to Kaula marga. Shantha Bhavam is for Samaya and Misra path of worshipping the Divine Mother. 

Shri Ramakrishna although he had completed kaula marga worshipping of the Divine Mother, he did not teach that path to his deciples -check. In a house there is a path through front door and an exit at the end or behind the house. The exit at the behind is similar to kaula path for people encouraged by their devotion to worship the Divine Mother. A lay man can follow this or any path. No need for him to understand vedanta principles. 

Kaula refers to kula, which we had defined in various ways. If we take kula as family, then this Namam indicates that the Divine Mother is worshipped by devotees following their family traditions. 

Tatpara means fully involved; marga means path.

 

The Divine Mother.

C N Nachiappun          

Singapore, 10 April 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 440: Shri Kula kundalaya (ōṃ kulakuṇḍālayāyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother resides or abides in Kulakunda. 

Kulakunda is the bindu at the centre of the Muladhara (lotus). The Divine Mother resides there. 

The Divine Mother has a temple in a place called Kulakundam. In human body, the soul or Kundalini starts from Muladhara and moves upward to reach the Sahasrara. Even if the hole is closed, the Kundalini, like a serpent is sleeping in Muladhara. Tantra and yoga means help the Kundalini move upwards. Soul has Muladhara as its place of residence; it is sleeping there like a serpent meditating on Lord Shiva and Shakti combined rupa. It is the devotee’s aim to make sure that meditation completes through Brahmachariya means. Due to good discipline the jada shakti turns into cit shakti. 

The Divine Mother has a residence in Kulakunda. Muladhara is Kulakunda akula cakra. That is also called Akula Sahasrara. The Divine Mother has that Kulakunda which is a temple or place of residence, where the Kundalini shakti rests by sleeping. Kudalini after going through Sahasrara and having the nectar, returns back to Muladhara to sleep like a serpent with three and half turns coiled up. 

The Kundalini sleeps in the bindu (Earlier Namam 99: Muladharaika nilaya with the meaning the Divine Mother or Kundalini’s principal abode is Muladhara.)

Adi Shankara describes the Divine Mother in Soundarya Lahari verse 10: “O Mother after bathing the universe and the nadis (nerves) of the worshipper in the ambrosia flowing from the middle of your feet, You return from the Sahasrara which is the form of radiant Moon’s disc, back to Your abode in the Muladhara and there You sleep in the pericarp with its minute hole in the form of the serpent in three and half turns.” 

The Divine Mother.

C N Nachiappun          

Singapore, 09 April 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 439: Shri Kulesvari (ōṃ kulēśvaryai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother is the ruler of the Kula. 

Kula identifies a triad (a group or set of three related people or things).Kulaguru means the teacher for a set of students. Kuladeivam is the special deity for the said triad. Kulapathy refers to the leader. All above are rising from this Namam Kulesvari.  In this universe, there are many triads as divided by the Divine Mother; the nature safeguards each triad. Butterfly has many thousands of varieties, yet they are in one kula. Similarly, universal creatures walking, flying and moving in the earth with their body are all saved by the nature. If there is mixing, then their beautifulness will be lost. The Divine Mother as Kulesvari is saving them all. 

Measuring instrument, measuring item and measurement are also called kula. Someone’s smaller knowledge is hidden in other’s bigger identifiable knowledge. The Divine Mother is in such knowledge big and small. 

Kula refers to triad which is also triputi; same as the knower, the known and knowledge. Upanisads declare the truth: “The light, which is the consciousness that shines when the triputi filling the three words to their limits finally breaks, is not visible to a false yogin”. The Divine Mother is the controller of that triad. 

Kulesvari can mean the Kundalini Shakti. Kulesvara is Shiva and Kulesvari is His consort. Another interpretation is that Kulesvari is the ruler or presiding deity of the Muladhara cakra. Kula refers to Muladhara because the earth element (Ku) is contained or dissolved (la) in that cakra.

 

The Divine Mother.

C N Nachiappun          

Singapore, 08 April 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 438: Shri Kurukulla (ōṃ kurukullāyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother is the Kurukulla Devi or Shakti. 

Sricakra is the symbol for the universe wherein each section explains different tattva. Cit and Ahan-kara are included in these tattvas. Kurukulla is the root Devi for cit and ahan-kara, which are playing a role for the advancement of the soul. Usually Vedanta means are used to eliminate these two which is very difficult. These two if are thought as the form of Divine Mother which makes it easy to eliminate them. Starting and ending, good and bad are some of the dualities in this universe. All these are to be considered as the Divine Mother’s form to make the worship to Her. So the devotees find this type of worship beneficial to them. 

Kurukulla shakti resides in Vimarsa stream in the Sricakra, between the walls of cit and ahan-kara. The liquid here is same as the nectar flowing through the Susumna (Namam 99 Muladharaika nilaya with the meaning that the Divine Mother’s one of the principal abode is in the Muladhara). Kurukulla is said to be in-charge of the stream of nectar. Tantraraja (Chapter 21) describes this deity in detail.

The Lalitastavaratna praise Kurukulla as follows: “I meditate always on the Devi Kurukulla, who resides in Kuruvinda ruby, whose waist is bent and whose body is smeared with red paste.”

The Divine Mother.

C N Nachiappun          

Singapore, 07 April 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 437: Shri Komalakara (ōṃ kōmalākārāyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother is tender and ever graceful in form. 

The Divine Mother has beautiful body structures and form. She is ever young and looks graceful. Young lives all have certain beautifulness. She is eternally young and has soft, slim and beautiful body forms. Her beauty is much praised. We can see in the universe beautiful objects always; She is the universe.

 The Divine Mother’s gracefulness is an expression of quality like humility and good conduct, which She has in abundance. She has attractive gestures and expressions. 

 

The Divine Mother is ever graceful.

C N Nachiappun          

Singapore, 06 April 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.

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 436: Shri Kushala (ōṃ kuśalalyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother is skillful, being the bench mark for any universal skill, with highest achievement. 

Between creation, sustaining and dissolving the universe, Her skills are evident. The smooth functioning of the universe is the best evidence. 

Sala means Moon; ku means inferior; kumasa is an inferior person. In the same thinking of these meanings, Kusala comes as defeated Moon; Moon has beauty, coolness etc but in front of the Divine Mother, Moon is totally defeated. The Divine Mother is far more superior in all attributes. 

Any badness cannot near Her; She is released from all the bad nesses; She is skillful to handle minute things. She is continuously doing and those too smoothly three functionss of creation, sustaining and dissolving of the universe, while controlling all its activities. She has far better attributes and skills than the Moon or any other in this universe. 

Kusala refers to a discipline that cuts kusa grass that he has discovered and bring it, before the Sunrise, for the Guru’s puja. Kusala is an adjective that is used to describe someone who has foresight and plans ahead. Kusala is the feminine form. Similarly, the Divine Mother is one who is very skillful in saving Her devotees from danger. 

Kusala also means water and la is She who accepts. The Divine Mother is keen to accept the water offered in prayer by her devotees. She accepts anything offered with bhakthi and shraddha by Her devotes, even if it is only water.

 

The Divine Mother is so beautiful that eclipse  the Moon’s beauty.

C N Nachiappun           

Singapore, 05 April 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 435: Shri Champeya kusuma priya (ōṃ cāmpēyakusumapriyāyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother is especially fond of Champaka flower. 

The whole universe is the testimony of the Divine Mother’s glories. Some things specifically explain Her glory very much; flowers are such special things.  Their fragrance and beauty demonstrate Her glories. One westerner had written asking that if we cannot appreciate the stars up in the sky and flowers in the earth, what else we can look for the glories of the Lord. The Divine Mother is not fully understandable, yet She expresses Her glories through such beautiful things in this universe. Champaka flowers are one such thing; She is fond of. To appreciate the beauty and fragrance of the flowers is form of worshipping the Divine Mother. 

Champaka flowers have a special property. It is said that a bee drinking honey from Champaka flower dies immediately. Chanpaka flowers are therefore not to be contacted by bees. But the Divine Mother is especially attached to them. 

Worldly pleasures in a way are a poison. Even the family relationship of one to his wife and children is sweet at first, but hindrance to liberation as detachment grows. 

The view of yogins is described in the Gita (XV111.37), “That which is like poison at first, but like nectar in the end, that pleasure is declared to be sattvic born of the purity of one’s mind.” 

The bliss felt by mind which has pulled itself away from the sensory objects is described as nectar here. The pleasure that the mind and body drive through the senses is perishable and mortal. 

Champaka flowers symbolize those who reveling in the Self, do not touch worldly pleasures.

 

The Divine Mother is fond of Champaka flowers.

C N Nachiappun          

Singapore, 04 April 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 434: Shri Candana drava digdhangi (ōṃ candanadravadigdhāṅgyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother’s body is smeared with Sandalwood solution. 

It is customary to apply the Sandalwood paste on the Divine Mother’s body; the devotees in Hindu temples, after the darshan and prayers, customarily apply the Sandalwood paste on their bodies. In all auspicious occasions Sandalwood paste is offered to visitors. This worldly custom is used in this Namam to express the Divine Mother’s happiness. What humans do for themselves is also offered to the deities, here the Divine Mother who is ever happy rupa. To show to common people that their happy state of affairs, these examples are used in this Namam for the Divine Mother. This is a way to show the Divine Mother’s ultimate happiness due to drinking the bliss from Brahman. 

Sandalwood solution is used to give beauty and coolness to the body. During puja, it is customary to bathe the Divine Mother’s idol in milk, ghee, sandalwood solution and rose water. The Divine Mother had indicated this abhisaka procedure (bathing ceremony) as part of manasapuja (mental worship) which She had described. 

Sandalwood paste is diluted with water for ceremonial abhisakam.

 

Sandalwood solution is used on the Divine Mother

C N Nachiappun          

Singapore, 03 April 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 433: Shri Mada patala ganda bhuh (ōṃ madapāṭalagaṇḍabhuve namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother has rosy rupturing cheeks. 

Due to ‘Mada’ which also means musk, the Divine Mother’s cheeks are rosy in colour. For all persons due to blood flow, rosy colour will appear in those cheeks. If there is internal love fleeing, the cheeks become rosy as well. This is happening in common people in this universe. This common people’s example has been taken to explain the affectionate happiness of the Divine Mother in this Namam. Due to drunkenness, the people’s cheeks turn red which again had been exampled here in this Namam. 

Patala is a Sanskrit word which refers to rosy coloured flower of the same name. To express their internal happiness, the ancient girls usually wore this patala flower in their ears; again this simple action is referenced in the Namam to record the supreme happiness due to the Divine Mother’s love for Lord Kamesvara. 

With musk and patala flower, the girls drew images on their cheeks to show their happiness; such a simple incident has been used to showcase the Divine Mother’s happiness with Lord Kamesvara. Her cheeks become rosy in colour similar to patala flower due to rush of love for Lord Kamesvara. The Divine Mother’s rosy appearance may become even more beautiful due to her beloved Kamesvara’s constant presence nearby. Using musk and patala flowers to draw images on the cheeks, the Divine Mother is much beautiful. 

Great poet Kalidasa in his work on ‘Sakuntala’ describes the forest breeze carrying the fragrance of patala flowers. This Namam can also be interpreted that the Divine Mother’s cheeks are rendered fragrance by musk and the patala flowers She wears in Her ears.

 

The Divine Mother uses patala flowers,which resembles Her rosy coloured cheeks.

C N Nachiappun          

Singapore, 02 April 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.

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