Shri Lalitha Sahasranamam: Namam 407: Shri Shiva murti (OM shivamUrtyai namaH)

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

Shivam means auspiciousness. Devi is also auspicious. The Divine Mother’s form is same as Lord Shiva Himself. 

In Sahasracakra at behind the head of the humans Shivam and Shakti are in union. Lord Shiva and the Divine Mother are inseparable. Essentially, the Divine Mother has Shiva’s rupa. Shakthi and Shivam are same is the implied meaning of this Namam; like fire and heat are the same. As we say the Divine Mother is Shiva murti, She is having all the auspiciousness of Lord Shiva. Shiva also means Moksha which is higher than auspiciousness. So the Divine Mother is the nature of liberation. 

The Divine Mother is part of Lord Shiva in Ardhanarisvara and auspiciousness is associated with it. Liberation or Moksha is Lord Shiva; the Divine Mother by their unison is liberating Her devotees. 

Lord Shiva and the Divine Mother are not different from each other. Bhaskararaya refers Sruti, “One Rudra is hidden in all beings; He is endowed with Maya; He is with and without parts. He is the Divine Mother; and not different from her; by knowing this, one attains immorality.”

 By being Moksha (Liberation), Shiva in that sense, the Divine Mother is the nature of Liberation. She is also the embodiment of auspiciousness.

    Lord Shiva with the Divine Mother 

 

C N Nachiappun          

Singapore, 07 March 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 406: Shri Shiva aradhya (OM shivArAdhyAyai namaH)

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

The Divine Mother is worshipped by Lord Shiva Himself. 

Shining diamond is a good example of Shivashakti tattva. Like Diamond’s hidden true shine is brought out, the Divine Mother’s brightness adds to Lord Shiva’s glories. In another example, when the positive part of the electric circuit and the negative part of the electric circuit  are connected only the light or power comes about; likewise the merging of the Divine Mother with Lord Shiva only brings out the glories and brightness of Lord Shiva; there by the Brahman is showing its ultimate strength.

When the shakti increases, the person can do or achieve things. Adi Shakara initially avoided the shakti prayers. But when he did prayers to the Divine Mother, he and his Guru found that their blessings from Lord Shiva increased to them, to pull him towards the Shakti prayers.  The one without power is compared to Lord Shiva. As in Soundarya Lahari verse1 as below: 

śivaḥ śaktyā yuktō yadi bhavati śaktaḥ prabhavituṃ
na chēdēvaṃ dēvō na khalu kuśalaḥ spanditumapi ।
atastvāmārādhyāṃ hariharaviriñchādibhirapi
praṇantuṃ stōtuṃ vā kathamakṛtapuṇyaḥ prabhavati ... 1 

 

Lord Shiva to explain the glory within Him, lets the Divine Mother to create and pervade the universe; so the universal creation is due indirectly to Lord Shiva’s hidden glory. By continuously praying to the Divine Mother, the soul can attain Brahman. When Shri Ramakrishna worshipped Sarada Devi, his soul reached fullness. This reflects well on Shivaradhya Namam. 

Lord Shiva is one of key worshippers of the Divine Mother. He worshipped Srividya in Srichakra Bindu. Brahmanda Purana  says that only through worshipping the Divine Mother, Lord Shiva had all the powers and siddhis. The Divine Mother also worshipped Lord Shiva in places like Mayuram (the new name of the town is Mayiladuthurai), Mylapore and Thiruvanakkaval (now it is called as Thiruvanaikovil) in Tamilnadu, India. So She has such worships to Lord Shiva to reach Him, as well. 

Lord Shiva is said to have done this worship to the Divine Mother using the mantra known as “Shivaduti”. Brahmanda Purana  had mentioned this, “By worshipping whom even Shiva, through the power of meditation (using Shivaduti mantra) became half Male God and half Female God as in Ardhanarisvara. This makes the Divine Mother the Shivaradhya.

 

Lord Shiva with the  Divine Mother as in Ardhanareiesvara

C N Nachiappun          

Singapore, 06 March 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 405: Shri Shiva duti (OM shivadUtyai namaH)

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

The Lord Shiva is the Divine Mother’s messenger; also She is the messenger for Lord Shiva; duti means messenger. 

The senior level persons have acted as messengers like Lord Krishna went as a messenger to Hasthinapuram on Pandavas’ behalf; for Sundaramurthy Nayanar, Lord Shiva went as messenger to Sangilyar. Hanuman went as a messenger for Lord Rama. For Veerbhuha, Lord Shanmugaha went as a messenger. For devotees’ sake the Lords had gone as messengers, taking much pride in doing their services. 

The Divine Mother’s Shakti always acts as moving object which is considered better than non-moving. As an example, we know that Electrons are moving over the non-moving metals like Iron, Aluminum and Gold while melting those items and purifying them. If the river banks are solid then, they are non-moving objects; however if there is looseness in those river banks, there can be movement of particles from those banks. 

The souls which come from the Brahman gradually move up wards to reach the Brahman to get more Shiva divinity. Shiva duti Namam relates to this philosophy of getting more of Shiva divinity for the souls maturing. 

This story is in Devi Mahatmya. This forms as the key reason for this Namam. Demons Sumbha with his ahan-kara and Nisumbha with his superior abilities were getting ready to fight. Kausuki Devi (She came from the Divine Mother) is seated  in Simhavahanam. Kaushiki Devi (Kali or Chamunda) was very angry and ultimately destroyed the demons. But before destroying them, She sent Lord Shiva, as a messenger, to the demons to ask them to surrender to Her. Her objective was to tell the demons about Her strengths and capabilities; seek the celestial world to be returned to Indra and other Devas; or prepare for the battle ready to die. Even though, She could have destroyed the demons without any notice, her sending the Lord Shiva as the messenger shows Her Kindness to the demons.

Lord Shiva with the  Divine Mother (Goddess Parvathi)

C N Nachiappun          

Singapore, 05 March 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 404: Shri Bhakta harda tamo bheda bhanumad bhanu santatih (OM bhaktAhArdatamobhedabhAnumadbhAnusantatyai namaH)

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

The Divine Mother has the Sun and rays from the Sun, which clears the darkness from the hearts of Her devotees. 

She removes, with Her millions of Suns’ brightness the darkness in Her devotee’s hearts. Like in pralaya, all the darkness is hidden within the devotee, which can be equal to the darkness outside of him. From his darkness both within and outside, the devotee starts his devotion to the Divine Mother. Like the Sun’s rays, the Divine Mother’s kindness towards such devotees gradually removes their darkness; they continue to pray to the Divine Mother and as the condition after the Sun rise, the devotees get full compassion from the Divine Mother. These kindnesses are compared to Sun’s brightness and further the devotees seek Her blessings. Like Bhanu, the Sun, the Divine Mother is also called Bhanumathi to be celebrated for Her kindness and glory. 

The Divine Mother with Her moonlike comfort removes the devotee’s karma desires. Likewise with Her millions of Sun’s brightness, She removes the darkness in the minds of Her devotees. Even if they do not desire to leave their darkness, She removes them. It is like when the Sun rises, the world and its beings get the light if they like it or not. Tamo guna covers the divinity in the soul. In such cases, the Divine Mother’s bright rays, removes the devotees’ darkness. Her brightness is many, many Sun’s brightness all put together. 

Bha is light and also knowledge; Bhanu is great light; Santatih represents Sun’s rays; Tamo is clearing.

 

    The Divine Mother with many Sun’s brightness removes the darkness in Her devotees.

C N Nachiappun          

Singapore, 04 March 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 403: Shri Maha kamesa nayana kumuda ahlada kaumudi (OM mahAkAmeshanayanakumudAhlAdakaumudyai namaH)

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

The Divine Mother is the moon light that gladdens the water-lilies that are Mahakamesvara’s eyes. She is compared to Moon in earlier Namams 15: “Astami candra Vibhrajadalika sthala sobhta” with the meaning that She whose forehead shines like the crescent moon of the eighth night of the lunar half month and in Namam 16: “Mukha candra kalankabha mrganabhi visesaka” with the meaning that She who wears a musk mark on Her forehead which shines like a spot in the moon.

 

Lord Kamesvara’s eyes can be equated to Kumuda (water- lilies) flowers. The Divine Mother is making the Kamesvara’s eyes gladdened.

 

Some flowers blossom up on Sun rise and some other flowers blossom on moon rise. Moonlight is pleasant to give happiness. Kumuda flowers are compared to Kamesvara’s eyes. Like Kumuda flower blossoming on rising of the moon, Kamesvara’s eyes are glittering on seeing the Divine Mother. Lord Shiva is also Kamesavaran and the Divine Mother is called Mahakameshvari. The universal creatures are suffering due to their kama but there is divinity between Kamesvara and the Divine Mother’s affairs. So Kamesvaran is the ultimate Lord for kama and the Divine Mother is supporting that. With moon’s increasing light, kumuda flowers open up more. Likewise, in front of the Divine Mother, the Lord Kamesvaran’s love and affection grows. Those who wish to seek blessing from Lord Shiva ought to look at him as Shakti and Shivam as in Arthanariesvara. Like a polished diamond, together with the Divine Mother, the Lord Shiva is blessing his devotees immensely. It is ideal to worship together Lord Shiva and the Divine mother. This Namam explains that interpretation.

 

Kamam is the Lord Shiva’s desire or Iccaa shakti. The human’s desires are small and may not be fulfilled well; whereas the Lord Shiva’s desire is Mahakamam. His eyes are like Kumuda flowers; when he sees the Divine Mother, his eyes are so gladdened. Kartika month full moon is full in nature is called Kaumudi. So Kamesvaran’s eyes are gladdened on seeing the Divine Mother.

 

Kumuda is the water-lily; kaumudi is moonlight and also the full noon in the month of Kartika in Hindu calendar (October-November). Lotuses are said to blossom at Sun rise and water-lilies blossom at moon rise. These are like the darshan of the Divine Mother gladdens and opens the eyes of Lord Shiva or Kamesavara, the Supreme Self.

 Kumuda can also indicate the meaningless and inferior; (ku) worldly pleasure (muda); nayana is the one who leads, ahlada is the supreme bliss of salvation; and kumudi is the light. So this Namam can mean, “She is the light that leads to Shiva, the Ultimate bliss, by taking us away from insufficient worldly pleasures.

The Lord Kamesavara and Mahakamesavari.

C N Nachiappun          

Singapore, 03 March 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 402: Shri Vidyavidya svarupini (OM vidyAvidyAsvarUpiNyai namaH)

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

The Divine Mother is in the forms of both knowledge (vidya) and ignorance (avidya). 

Universal beings have a sense to understand things; in some one has good understanding and in some others have ignorance. It is difficult to determine those things where the difference of knowledge and ignorance exist. Sometimes, we can draw the differentiating line between knowledge and ignorance. The ones above the line are vidya; the ones below the line are ignorance or avidya. A well matured human is being said to have fine knowledge and superlative skills. He becomes an example for vidya form. All those below are avidya form, even though these beings may have some lower level knowledge. 

Plants have a sensing item to grow upwards. Ant has three sensory items and some of its actions are better than humans. Bees have five sensory items; they provide good help to mankind. Whereas, the humans with all senses, have vidya (knowledge) and avidya (ignorance) forms. Humans can graduate towards Brahman. The Divine Mother is operating in all these universal beings in vidya and avidya rupam. 

Philosophically, the infinite universe and its creation are at the lower level and some in confused state in avidya rupam. Even the creative Lord Brahma is also included in lower level of created being, whereas the Supreme Brahman is vidya rupam. The Divine Mother is there in all these; so She is vidya and avidya rupini. 

Knowledge (vidya) helps to understand the true nature of the soul. Karma kandam says to submit to Isvaran our karma; it gives determination and purity of heart even though Karma is part of avidya. So the Divine Mother is in all rupams, “vidyavidya”. 

 The difference between knowledge and ignorance can be explained as follows: When someone says, “I am the Self”, the knowledge (vidya) is reflected. When he says, “I am the body”, it is realization of ignorance (avidya). Perception of oneness with Brahman is vidya and perception of plurality is avidya. Again, the attitude that, “Lord makes me do everything” is vidya and the attitude that, “I do all is avidya”. The attitude that I am neither the doer nor the experience, but pure consciousness, is vidya; the attitude that, “I am the doer and the experience” is avidya. 

According to Linga Puruana, “Shiva has three forms: Bhranti (confusion), Vidya and Para. The knowledge of many forms, plurality is Bhranti; the knowledge of the Atman is Vidya and the knowledge of Brahman without any ambiguity is Para (Supreme). 

One who discriminates between knowledge and ignorance partakes of the nectar of immorality; the Divine Mother, of course, is the one who initiates this. One who immerses himself in the river of ignorance goes through thousands of cycles of ‘repeated birth’ and repeated deaths’ often lying in mother’s womb.  That, too, is due to power of the Divine Mother’s Maya. 

The Divine Mother in the form of vidya liberates Her devotees. She herself in the form of avidya, due to Maya, binds the worldly beings in samsara cycle.

    The Divine Mother is creating the infinite universe. 

C N Nachiappun          

Singapore, 02 March 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 401: Shri Vividhaakara (OM vividhAkArAyai namaH)

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

The Divine Mother has multitude of forms. 

The Divine Mother takes various forms or rupas. The Sky is a good example. From the Sky many living things come out. As a result, many billions of beings are created in this universe. Like clay is the base material for making many forms of utilities and items, the Divine Mother has many forms and shapes within Her to create the creatures and beings in this universe. In these forms, some of them are pleasant, some are ugly, some are useful and some cause trouble to others. However, when one starts to see them all as the divinity of the Divine mother, the person’s worship to the Divine Mother increases. They are all various forms of the Divine Mother. 

The creation is in two ways namely, Vaikrta and kaumara: Vaikrta is for creation of plants, animals, ghosts and spirits; the life force (prana) of the plants moves upwards;  that of animals it moves sideways and for the ghosts it moves downwards. Kaumara is for the creation of humans, gandharvas and Devas. 

The plants, animals, Devas, humans, sand, stone, grass etc are all some of the forms of the Divine Mother; so She is the Vividhaakara. The Divine Mother is causing and responsible for these types of all forms in universal creatures. 

She is Vividhaakara, the one with multiple forms. 

The Divine Mother is creating the infinite universe.

C  N Nachiappun          

Singapore, 01 March 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 400: Shri Vyapini (OM vyApinyai namaH)

The Divine Mother is all pervading. She is occupying the entire infinite universe; She is the cause and effect of the universe; She is Vyapini. 

The Divine Mother is there everywhere. Her glory is explained with Sky tattva. Our mind is fast. Light has the fastest speed travelling more than million miles in one minute. Even the light’s speed cannot match the speed of mind; within the moment of the thought coming in, it can reach any corner of the infinite universe, where the Divine Mother is spreading Herself. What we want to understand on anything, She is there occupying that object. There is no other word to express Her pervading nature in the universe. We need not go around searching for her, as She is everywhere for Her devotees. When we consider on everything we want to see, then She will guide us with good path to salvation. 

It is said the following are the Divine Mother’s sayings in song form:
“ Thou art the Creation, thou art the Creator,

   Thou art the Essence; thou art the truth entire,

   Thou art the Director of the Cosmos,

   Thou indeed at the beginning and the end,

   Thou art the truth in the minutest atom,

   Thou art the Five Elements.” 

Ahankara with its three gunas causes Maya to occupy the whole universe which is the Divine Mother’s form.

The Divine Mother fills the entire infinite universe, being the cause and effect of all, She is Vyapini. 

The Divine Mother is pervading the infinite universe.

C  N Nachiappun          

Singapore, 28 February 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 399: Shri Vyaktavyakta svarupini (OM vyaktAvyaktasvarUpiNyai namaH)

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

The Divine Mother is in manifested and un-manifested forms. 

In this universe, there are manifested and un-manifested parts. In the Sky, there are bright stars; in between them there are some elements not fully manifested (avyakta) state; these elements can turn later into manifested (vyakta) stars. 

There are many universal beings in manifested and un-manifested states which are all the forms of the Divine Mother. We cannot understand fully the glories of the Divine Mother. Those manifested beings are too many to be understood in this universe. To research on such beings devotionally, forms a part of the worship of the Divine Mother. The Divine Mother is both in manifested and un-manifested forms. 

Mahatattva is different from avyakta which is better understandable than avyakta itself. We cannot fully visualize the Mahatttvam also. If the size is too big or too small, we cannot see or understand it completely. For example, the Sky is too big which cannot be fully understood by humans for the cause of such hugeness of the Sky. Ahankara and mahattvam are bigger than the Sky. They are in vyakta and avyakta forms. Mahat and Ahankara are in manifested and un-manifested, the Divine Mother’s forms. 

The universe with its forms is in the Divine Mother’s manifested state, while Her vital essence is in un-manifested state. For example, the tree is the manifested state (vyakta) while the procreative power in its seed is the un-manifested state (avyakta). 

Whatever we perceive by our senses is Her manifested form, yet Maya does not allow us to see Her correctly and completely. When someone touches his own body and says “I”, he does not touch the real “I”. The real entity is the un-manifested state of the soul. 

Sri Shankara remembers his Guru at the start of Vivekacudamani: “Salutation to absolute bliss, who can be perceived only through the essence of Vedanta and who is beyond the normal means of perception”. The Guru who is both manifested and un-manifested (vyaktavyakta) is remembered here. 

Vyakta is perishable; avyakta is non perishable as stated in Matsya Purana. Vyakta is the effect and avyakta is the cause. So the Divine Mother is both cause and effect. Vyakta can be seen as individual; avyakta is seen as collective or aggregate, as stated in Narasimha Purana. She is both in individual and aggregate forms. Vyakta consists of seventy-three categories of things (tattvas) and avyakta is the Supreme Prakrti or Nature as stated in Brahma Purana. Thus the Divine Mother is in tattva and Prakrti forms. 

There are three types of Shiva Lingas: Vyakta, avyakta and vyaktavyakta forms. Svayambu or self-existing (Vyakta linga) worship is to seek salvation; Banalinga or avyakta linga worship is for seeking worldly prosperity and vyaktavyakta linga (Sailinga) worship is to seek both worldly happiness and salvation. The Divine Mother is present in all three linga forms due Her unison with Lord Shiva. 

Vyakta for the Divine Mother is manifested to Her worshippers; in avyakta form She never reveals Herself to those bound in samsara. 

Looking differently, vyakta manifested in those whose actions (karma) have ripened; avyakta un-manifested in those, whose karma or actions are not ripe yet, still bound by Maya. Both are the Divine Mother’s alternate forms. She is manifested in those whose sins are washed away and are pure; and un-manifested in those who are still bound by their karma and impurities. 

 

  The Divine Mother, in Vyakta form in unison with Lord Shiva

C  N Nachiappun          

Singapore, 27 February 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