Shri Lalitha Sahasranamam: Namam 550: Shri Viyadadi jagat prasuh (ōṃ viyadādijagatprasuvē namaḥ )

The Goddess Divine Mother is the mother of the universe, which is the aggregate of all five elements (ether, air, fire, water and earth). 

The Divine Mother is the mother of Akasa with other four elements and everything in this universe. The ultimate original starting place Brahman (Lord Shiva) in single form. This Athishakti, the Divine Mother had separated out. From Her all five elements (Akasa, Vayu, Fire, Water and Earth) came out. For the soul tattva, these five elements are helping. For the universe and all beings in the universe, She is the Mother. The humans ought to accept and have the mind to praise the Divine Mother. 

From Brahman or the Divine Mother, the five elements including earth came out. From earth plants and crops, food and mankind emerged. Jagat (universe) is moving always; Viyad means moving away.  This is to interpret this Namam as that the Divine Mother creates five elements, further crops, food, and mankind; She is moving always, yet She is staying away from them.

When one goes into Akasa it keeps moving further away. Likewise, Brahman looks near but when someone is nearing it, it will be much further away for him. So, She is staying away. 

When a child is in mother’s womb, it is getting ready to come out to the world, there is no additional food needed from the biological mother’s body. The child can stay away and get food from outside. So, the biological mother separates the child away. Prasuh means biological mother, who delivers the child. Likewise, the Divine Mother keeps the five elements under Her care before releasing them to be independent. She is the Universal Mother, “VIyadadi jagat prasuh.”

The  Divine Mother creates the universe.

C N Nachiappun          

Singapore, 28 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 549: Shri Vidya (ōṃ vidyāyai namaḥ)

The Goddess Divine Mother is in the form of Knowledge (Vidya). 

Vidya and Avidya are two sides of Maya. The first Vidya (knowledge) takes one to the Brahman. Avidya leads the devotee to lower maturity. Vidya helps him to clear his accumulated karma and get liberation. The Divine Mother is in such a Vidya form to grant liberation to souls. 

Lord Shiva is associated with pure Maya, the Divine Mother. When pure Shiva controls the Maya, he is called Eshwaran; when the Maya takes control of the Eshwaran, it is called soul. The soul gains strength through the Divine Mother’s grace; She is called Vidya. This explains the Namam “Vidya” applicable to the Divine Mother. 

The earlier what we saw, Vimarsarupini, is also the Vidya, who provides the knowledge to understand the Brahman. Those who understand the Brahman differently are due to avidya (ignorance). So, the Divine Mother gives the knowledge to understand the Brahman fully by removing the Maya (Ignorance) or She is also called “Brahma Vidya.” 

The Divine Mother is the nature of knowledge (Vidya). She has been already described as the deity with sixty-four forms of art and as having the form of srutis (Vedas) and smrtis. The present Namam refers to the knowledge of the Self, the Divine Mother; She is in that form of knowledge. Vidya is the knowledge that leads to liberation.

           The Saraswathi Devi is representing the Divine Mother in providing Knowledge.

C N Nachiappun          

Singapore, 27 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 548: Shri Vimarsa rupini (ōṃ vimarśarūpiṇyai namaḥ)

The Goddess Divine Mother is in the form of Vimarsa. 

The Divine Mother is there to explain Herself; She is satisfied. The Brahman or Shiva is believed to be unseen-able or non-visible to common man. But the same Brahman, in Shakti, the Divine Mother form is visible in various universal forms. We know in unison, Shiva, and the Divine Mother as shakti are one and the same. 

To reach the Brahman, the Divine Mother is in mantra Japa form. With Her grace, the humans mature to improve towards Brahman. The Divine Mother does all these, being the” Vimarsa rupini.” 

The Divine Mother or the Brahman is not reachable with one’s mind and words alone. She is in the Brahman not separable from the ultimate state Shiva and through unison. She is part of it. To create the universe, that shakti form

comes out from Brahman. Her natural strength is action. From non-moveable Brahman (Shivam), She becomes moveable with Maya’s help; She does five functions through Brahma, Vishnu, Rudran, Esvaran and Sadashivan,whom She creates. 

Vimarsam means explanation, the interpretation is that the Brahman or Shivam is invisible, however due to the Divine Mother ‘s actions, the Brahman gets explained. She is the shakti to bring out the Shivam’s auspicious attributes. 

The concept considered by the mind ought to be ready to be explained to others. Without words, the meaning cannot be understood. To explain the glories of Brahman or Shivam, the Divine Mother’s actions and strengths are helping.

Due to unison, the Divine Mother cannot be separated out of Brahman. Shivam and the Divine Mother are like the words and meaning; like what poet Kalidasa saying in his first verse in Raghu Vamsam write up. She is the word to explain Shivam who is there to support the explained word. Without explanation nothing can be sustained. Without words, such explanations cannot take place. She cannot act without Shivam; likewise, Shivam cannot do anything without the Divine Mother. So, the Divine Mother is the “Vimarsarupini.” 

Prakasa and Vimarsa are the terms used in Shiva-Shakti doctrine which can be translated as luminosity and reflection.Shiva, Prakasa is pure Consciousness; creative power is the latent in it. Shakti, Vimarsa, is a flash or a throb (sphurana) in that Consciousness which leads to the cycle of creation, sustaining and dissolution of the universe. The process of creation is under the control of the Divine Mother in Vimarsa form.

The Divine Mother as Vimarsa rupini with Lord Shiva.

C N Nachiappun

Singapore, 26 July 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 Sithbavandar

 

Shri Lalitha Sahasranamam: Namam 547 Shri Barbaralaka (ōṃ barbarālakāyai namaḥ)

The Goddess Divine Mother has wavy locks of hair. 

The Divine Mother’s wavy hair style is beautiful. For those with waviness in their long hair, it will look like sea waves. This will increase the beauty of such long hair. The Divine Mother has such wavy hair with immense beauty. 

The hair in Her font head are small in steps while in the end is curled to look beautiful. Rich hair is a mark of the Divine Mother’s beauty. She is one with beautiful hair.

This Namam is also read as “Bandhuralaka”, to give the same meaning of beautiful hair for the Divine Mother.

    The Divine Mother has long wavy beautiful hair.

 C N Nachiappun          

Singapore, 25 July 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 Sithbavandar 

Shri Lalitha Sahasranamam: Namam 546 Shri Bandha mocani (ōṃ bandhamōcanyai namaḥ)

The Goddess Divine Mother is free from all Bonds; also, She releases Her devotees from all bondages. 

The Divine Mother releases people from their bondages in samsara sahara or birth and death cycle. To be caught in samsara sahara and to have ignorance are all part of bondages It is like being caught in enemy’s hands. Those in ignorance create more bondages for themselves. It is a blessing for those in samsara sahara to turn to the Divine Mother worship and remove their bondages. With the Divine Mother’s grace and view, one’s all karmas turn into ashes. Then there will be no bondages in their life. Those who worship the Divine Mother devotionally get released from all bondages. 

So many bonds control the humans; some karma actions produce dharma results, while some other actions give adhrama results. Some happen immediately and some happen later or in subsequent births. Those adhrama results which block the freeness of humans are bondages. The Divine Mother worship releases the humans from such bondages. By reciting this Nama “Bandamocani” alone can help to remove one’s bonds. 

The Divine Mother gives freedom from all kinds of bondages. Queen Ekavali was put in prison by the demon Kalaketu. Her attendant worshipped and pleased the Divine Mother who helped to release the queen from bondages.  Similarly, Aniruddha  grandson of Lord Krishna was imprisoned by the emperor Bana; he regained freedom through worship of the Divine Mother and also able to marry Bana’s daughter, Usha. Nothing is impossible when the Divine Mother’s grace is present for the devotee.

              The Divine Mother, Bandamocani, worship  releases from all bondages for the devotees.

 C N Nachiappun          

Singapore, 24 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 545 Shri Pulomajarcita (ōṃ pulōmajārcitāyai namaḥ)

The Goddess Divine Mother is worshipped by Pulomaja (Indrani, the spouse of Indra), at her time of difficulty, 

Through reciting Her names, one can correct his shortcomings to attain Her. In tattva terms, the actions of sensory elements are related to Devas and the mind is related to Indran. If the mind loses its goodness, then the humans move down in the ladder of maturity. For those who want to improve should start learning more about the Divine Mother’s glories and correct their minds to correct path. 

Sasi Devi was the daughter of Puloman. After destroying Puloman, Indran married his daughter Sasi Devi; she became Indrani as a result. When Indran was away, Nahusa tried to become the Indran. He also tried to get Indrani to become his spouse. Indrani worshipped the Divine Mother to solve her problem with Nahusa. So, to regain Indran’s status and to save her from Nahusa, her worship to the Divine Mother had helped as we see in below listed paragraphs. 

On the advice of Brahaspati, the Guru of the Devas, Pulomaja, the spouse of Indran, worshipped the Divine Mother to regain her husband’s kingdom of Heaven from Nahusa, who had earlier seized it. Nahusa, a king of the lineage of the Sun, attained the status of Indra by performing a hundred yoga (sacrifices). But he wanted that his status would be complete only if Indrani was becoming his spouse as well. Indrani was not very happy at this. She worshipped to the Divine Mother, as Tripurasundari Devi, to be able to keep original Indran as her husband. Through this worship, a way to avert the misfortune became clear. 

She demanded that to accept Nahusa as her husband, he should arrive in a palanquin carried by the risis. The love-sickened Nahusa agreed to this. He started on his journey to Indrani’s chambers in great splendor, in a dolly carried by great sages.  Agasthya, the great sage, being short, happen to tilt the carriage to one side. Nahusa urged him on by tapping on his head saying “sarpa, sarpa (move, move). Agastya was angered by this Nahusa’s action and cursed him, “Sarpo (bhava), Sarpo (bhava)” meaning “turn into a serpent”. Nahusa then turned into a great serpent and slithered to the ground. Thus, through the worship, of the Divine Mother, Indrani overcame her danger and regained her original husband, Indran.

 

The Divine Mother worship had helped Indrani to regain her status.

C N Nachiappun          

Singapore, 23 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 544 Shri Punya shravana kirtana (ōṃ puṇyaśravaṇakīrtanāyai namaḥ)

The Goddess Divine Mother bestows merit on anyone who hears of Her glories and praises Her. 

The Divine Mother grants punya to those who praise and hear Her glories. Those who discuss devotionally and sing Her glories gain punya. For those who hear such of the glories devotionally, the same punya comes in. People who are thinking of the Divine Mother always reach and merge with Her. Their punya increases. The interpretation of this Nama is that who discuss and those who hear the glories of the Divine Mother are gaining punya. 

Shravana is hearing the glories of the Divine Mother, kirtana is own singing of the Divine Mother’s glories. These things are possible for someone due to accumulated punya from earlier births. Such opportunities will induce the person to sing Her glories more, resulting in further gains in punya for him. Also, his evil thoughts and previous birth vasana ill effects will be eliminated from him and his good thoughts to sing the Divine Mother’s glories will increase. The Divine Mother grants such merits to righteous persons. 

Let us praise Her, at least during those times when evil thoughts enter our minds. Freeing the mind from unclear thoughts is meritorious. These unclear thoughts and activities are known as sin. “Through eighteen Puranas, Vysas said just one thing: serving others is punya, hurting others is papa (sin).” 

Those who hear of and praise the glories of the Devi attain merit. In them, there exists no thought of hurting others. 

There are nine stages of Nava Vidha Bhakti margams, namely: ShravaNam, Keertanam, NAma SmaraNam, PAda Sevanam, Vandanam, Archanam, dAsyam, Sakhyam and Atma Nivedanam.

This Nama talks about the first stage of Bhakti in reaching the Divine Mother.

The Divine Mother grants merits/punya to righteous persons.

 

C N Nachiappun          

Singapore, 22 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 543 Shri Punya labhya (ōṃ puṇyalabhyāyai namaḥ)

The Divine Mother can only be attained by persons having abundant punyas accumulated through their good deeds. Depending upon their good deeds and resultant punya, the persons mature. Good food gives the strength to the body; likewise, punya karma clears the mind and creates cooperation among individuals and it increases their determination. For those who continue with Punya karma, improve towards the Brahman. He starts to understand that this universal life is with both happiness and sorrow filled. At that time, his devotion starts to increase towards the Divine Mother. He surrenders his punya and himself at the Divine Mother’s feet. When the wood is put inside the fire, it becomes part of the fire. The devotee, who surrenders to the Divine Mother, becomes part of the Divine Mother. For those who do punya karma and surrenders to the Divine Mother can attain the Divine Mother. 

Through punya karma from current birth and earlier births, one can easily attain the Divine Mother. To understand Her, to worship Her and to become Her devotee are all possible through punya. For those who have followed evil paths thinking and evil actions, the Divine Mother will not stay with them; these evil things will distance the person far away from the Divine Mother. Punya karma will help us to reach Her. She is attainable through punya and its karma actions. 

Whoever worships the Divine Mother for fulfilling certain desires will get what they desired for but not the gift of Her darshan (Vision). Her darshan is obtained only by those who practice Karma yoga selflessly and those who are Janis (Knower’s of Truth). “Devi, the auspicious Goddess, is seen only by those who merit, those who know the truth of the Vedas and those who do tapas. Those who are driven by desires do not see Her. But how few in numbers are such selfless are karma yogins. They are the determined or showing courageous heroes. They are the anchors for the world.

  The Divine Mother is attained  through accumulated Punya.

 

C N Nachiappun          

Singapore, 21 July 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 Sithbavandar 

Shri Lalitha Sahasranamam: Namam 542 Shri Punya kirti (ōṃ puṇyakīrtyai namaḥ)

The Goddess Divine Mother is the best in all universal aspects; She is not excelled by anybody else. Her fame is sacred or righteous. 

The Divine Mother is fond of granting fame to Her devotees. Lower-level soul through its devotion to the Divine Mother is trying to reach the higher level. That itself is the glory and fame granted by the Divine Mother to that soul. Past evil karma and sins press down the soul. It must have the Punya karma by praying to the Divine Mother. The saints have praised Her; that is the best praise in this earth. 

Some actions like Punya karma in one place can turn into papa karma in another instant. Those who praise the Divine Mother in turn get the blessings for themselves from the Divine Mother. In each Karma action there is good and bad aspects. But in praising the Divine Mother there is no such things like bad karma. She is always good; there is no evil in Her. Those who sing and glorify Her, ever only gets Punya. 

The Divine Mother is always famous in all ways. Those who praise Her are turned into Punya persons always. She grants the Punya abundantly to those who praise Her. Such fame is always with Her. 

She has the sacred fame by granting Punya to her devotees. For every action, there is a reaction. For every good deed, there will be punya. Such punya can be used immediately or later in this current life or in future births. Depending on the nature of action, the result can vary very much. By straining one’s body and doing a sacrifice by giving out all one has will result in immense punya to be enjoyed in later birth or even at Brahman itself.  Due to good deeds, the devotee gets the resultant Punya at varying levels. This will be turning in to visualizable luck for the individual. For such actions, deep in one’s mind, there will be a prompting or motivating force which can be termed as Punya or the Divine Mother. She grants such Punya to people doing good deeds. 

The Divine Mother’s glory is such that it is free from any sin, or it purifies, sanctifies (set apart as or declared holy) anyone who remembers and spreads it. It is sanctifying even to hear of Her glories. As Adi Shankaracharya Guru says, “How can one who has not accrued merit even heard of or recall or meditate on Her glory?” (Soundarya Lahari Verse 1.) 

This Namam also means, “She who is glorified by meritorious or righteous people”.

The Divine Mother’s fame is sacred.

C N Nachiappun          

Singapore, 20 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 541 Shri Anuttama (ōṃ anuttamāyai namaḥ)

The Goddess Divine Mother is the best in universal aspects; She is not excelled by anybody else. 

The Divine Mother is with no one equal to Her in this universe. She is everything and everybody in this universe and is not comparable to anybody. Even when we consider all other deities; She is the highest of all. She is happiness and higher than billions of beings in this universe. She is the original and Mahashakti. She is praised as Anuttama, as non-comparable. 

There is no one better than the Divine Mother in this universe. Ma refers to prosperity, knowledge and shakti. What one gets artificially through other’s help and materials is called nuttama. Since the Divine Mother has all these things originally within Her, She does not need any body to give anything to Her.  She is Anuttama. If the prosperity is a separate aspect, it can reach an individual or an individual can go to it. Here the prosperity, knowledge and Shakti are in Her own form. She need not get them from others, as She is anuttama. 

When we praise someone as being unequaled in intellectual or physical strength, we do not compare him to Brahma, Vishnu, or Shiva. It is his shakti (strength) that we praise as unequalled. That shakti within that individual is the Divine Mother.

        The Divine Mother displaying some of Her Saktis.

C N Nachiappun          

Singapore, 19 July 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 Sithbavandar 

Shri Lalitha Sahasranamam: Namam 540 Shri Smrti (ōṃ smṛtyai namaḥ)

The Goddess Divine Mother is the form of Smrtih; Smrtihs are works based on the meaning of Sruti (Vedas). 

The Divine Mother is in memory form. Those who learn Vedas ought to keep the Vedas in their memory also. If one forgets immediately, then what he had learned is like writing on the water. The Divine mother does not allow the learnt Vedic knowledge to be forgotten or destroyed. She is of the kind to learn and keep the same in memory. Since these two attributes are interlinked, the worldly knowledge is kept alive always. The human remembers that their soul to live current life well. 

Life related regulations are in Vedas, so it is called Smrti. What is applicable in one period may not be applicable in another period. So, Smrti changes with the people depending up on the nature of period they live in. But Sruti does not change with time which is eternal. When Smrti differs from Sruti for any reason, we cannot accept Smrti, meaning Sruti is considered authoritative. The Divine Mother is in Smrti form also. 

From Vedas, the Rishis have written in Smrti, the dharma and adhrama ways. Writings are based on understanding of the Vedas is called Smrti.

Mind is the one which processes the Knowledge. What has been heard is retained in the memory. The Divine Mother is in that form also. What has happened is used to decide on things that will happen in the future; this guessing or predicting ability is form of Smrti, a form also taken by the Divine Mother. 

There are many such works as Smrti such as Manu Smrti, Barhaspatya Smrti and Yajnavalkya Smrti. 

Smrti is also being the memory was mentioned earlier. Since the Divine Mother is the one who awakens and illumines memory, She is referred as Smrti in this Namam. 

Devi Purana says that the Divine Mother is Smrti, since She is the one who remembers Past, Present and Future.

              The Vedas  interpreted as Smrti is also a form of  the Divine Mother.

C N Nachiappun          

Singapore, 18 July 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 Sithbavandar 

Shri Lalitha Sahasranamam: Namam 539 Shri Sruti (ōṃ ōṃ śrutyai namaḥ)

The Goddess Divine Mother is the form of four Vedas. 

Sruti can be interpreted as what we hear through our ears. Four Vedas, Rig, Yajur, Sama and Atharvana have mmense knowledge about the nature or universe or the Divine Mother. For many thousand years, these were heard and have been saved. Static level souls graduate to high level towards Brahman. Some turn into great knowledgeable people; these are the people who can listen to the four Vedas and can memorize what they heard. Thanks to this tradition, major sections of the four Vedas have been saved all through the generations. To be from

 lower ignorance level to graduating to great knowledgeable person is the grace of the Divine Mother. Further to hear the four Vedas (Sruti) and up keeping them is also the Divine Mother’s grace. To safe keep the learned things without  loss is also the Her grace. Such Vedic knowledge has been recorded as four Vedas. Despite all attempts by invaders to destroy all Vedas, Vedic materials or Sruti cannot be destroyed. In some form, they will be there eternally. The Divine Mother will live eternally in the form of Vedas. 

Sruti is also three forms of hearing, reciting, and thinking about Brahman, the Divine Mother is in all  three forms. Sruti is also what should be learned through hearing; it also represents Vedas. Sruti is what the sages received through their senses, the hearings during their meditations. The four Vedas are said to be the breath of Brahman. Vedas are embodiment of Knowledge. They are there always and considered same as the Brahman. The Divine Mother who Herself is Brahman-as- knowledge (Jnanabrahman) is also called Sruti. 

“Sruti is Mata (Mother),” is the well-known saying. It is said in music Sruti (pitch tone) is the mother and laya (time) is  the father.

                     The Vedas  as Sruti represent the Divine Mother.

C N Nachiappun          

Singapore, 17 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 538 Shri Medha (ōṃ mēdhāyai namaḥ)

The Goddess Divine Mother is the form of wisdom (knowledge). 

The Divine Mother has the superior knowledge or wisdom. The Physics research on nature agrees with Hindu Vedic stated facts. Jada or static level beings graduate upwards in their activities. In Vedandas, the Divine Mother is said to grow from Jada state to active state. 

Parvatham or Himalaya is immoveable static mountain. The Divine Mother, Parvathi Devi is the daughter of the Parvatharajan (King of Himalayas); such static Parvathi Devi (the Divine Mother) graduates to have superior knowledge. From circumstances and troubles, with their efforts all universal beings grow into active souls, reaching the human form at the end. 

The knowledgeable human can control the five basic elements such as Akasa, Vayu, Fire, Water and Earth.  How humans control the elements to be useful is called the science of Physics. The lesser knowledgeable beings do not enjoy all the pleasures the humans enjoy; likewise, the lesser knowledgeable beings do not go through the troubles humans go through. This knowledge of universe is called aparavidya. Nature gives the humans both good and bad, victory and defeat; birth and death which are duality in action as a result the humans suffer all the troubles in their life. 

Medha is superior knowledge or wisdom or Brahmavidya. Those who learn the Brahmavidya get relief from worldly troubles, reaching the Divine Mother and Brahmam or Medha state. From these states, the Divine Mother is helping and grooming the beings to higher plane; She has the names Amati (ignorance) and Medha (wisdom). The interpretation of this Namam is that the souls start out with no or less knowledge and grow into wisdom level human forms. 

If we learn something now and in due course, our learning of it may be reduced. We will have to struggle to bring back the learnt items to our minds. Ever green and to remember that instantly, we need the Medha; the wisdom clear knowledge level is Medha. The Divine mother is in that Medha form. 

In earlier Namam Amati, the Mahat is referred as the knowledge and mind tattva; the Divine Mother gets the form of Medha, the superior knowledge. Medha Devi has a temple in Kashmir in Himalayas, (as mentioned in Padma Purana). 

The Divine Mother started as second level of creation, accompanied by intelligence. Sarasvati Devi is the deity of Intelligence. The interpretation of this mantra is that “She, who is the form of Sarasvati”. Devi Mahatmya praises Her as” the Devi who resides in all beings in the form of Medha (intelligence).”

The Sarsvati Devi, representing the Divine Mother is giving

all  Knowledges and forms of arts to humans.

C N Nachiappun          

Singapore, 16 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 537 Shri Amati (ōṃ amatyai namaḥ)

The Goddess Divine Mother is the form of ignorance or nescience. 

The Divine Mother is in avidya (ignorance) form. From Brahman, She takes five elements form (Akasa, Vayu, Water, Fire and Earth) which are in avidya state without any intelligence. From them such wide universe is created by Her. Vidya (knowledge) and avidya (ignorance) are both the forms of the Goddess Divine Mother, needed by devotees to reach liberation or Brahman. The static or Jada Akasa is not good for Chit (knowledge). Balance elements Vayu, Agni, Water and Earth are useful for all kinds of universal beings. Most of the beings are ignorant and the Divine Mother in those forms is called Amati. Those matured yogins reaching the Brahman never discard the universal beings with ignorance. The Divine Mother plays with such yogins and other beings having ignorance (Amati). They all praise Her for all her Kindness. 

Svadmati is split into svadat + amati. In Namam 445 Mati had been discussed earlier. Avidya is ignorance. Even if we know something, but not fully in proper form, it is also called avidya. Amati is lower-level knowledge. The Divine Mother is in this form also.

Avidya, Mahat, and Ahankaram are three tattvas due to Maya. In those, Mahat is related to intelligence, through which avidya slowly expands into vidya form. If there is no growth in that way, it is called avidya or amati. This is close to earlier creations in the universal beginnings. This is the Goddess Divine Mother’s form also.

Amati or avidya means ignorance as we saw earlier. A deity with these names is presiding over activates done according to emotions without applying discrimination by humans.

As the Katha Upanisad (1.ii.2) explains, the unintelligent man wants to amass objects of pleasure. Therefore, he discards the path of good and chooses the path of pleasure. The same Upanisad (11.lV.2) also says, “The ignorant (the childlike) pursue external pleasures and fall into the widespread snares of death.”

It is Amati (ignorance) that pushes the humans into the path of physical pleasure and to the state of death.

Amati also means first creation, which was without any intelligence.

Durgacharya takes this Namam as mati, interpreting it as knowledge of the Self.

Opinions or interpretations differ.

The Sarsvati Devi, representing the Divine Mother is giving 

all  Knowledges and forms of arts to humans.

C N Nachiappun          

Singapore, 15 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 536 Shri Svadha (ōṃ svadhāyai namaḥ)

The Divine Mother is the object of the “Svadha” invocation at the end of mantras chanted during offerings, oblations to the fire in Yoga ceremonies for forefathers. 

The Divine Mother is in Svadha form; we are obliged to offer to our ancestors in seeking their blessings for our family and our generations. In such homa Agni offering the word Svadha is used. Yogins do this offering, before taking the priesthood, for their ancestors. Later when they become the yogins, they do not do this homa Agni offerings for ancestors. For those who leave these worldly attachments, the Divine Mother is in Svadha form. 

In offering to ancestors through homa Agni. this Svadha is used. The meaning of this word Svadha is that offering is made with utmost sincerity to an ancestor. The ancestors are said to be pleased on the things and the sincerity of offering. The Divine Mother is the one who make the ancestors satisfied to be happy by being the Svadha. 

At the end of mantras chanted while making offerings to the ancestors, this word “Svadha” is mentioned while the word “Svaha” is used at the end of mantras for offering to Devas and other deities. 

Svadha can also be interpreted as, “She who carries (nourishes, protects all being including Vishnu” (Su is well, a is Vishnu and dha means nourishes). 

Devi Mahatmyam says, “O, Devi, by repeating Your name all the gods are pleased, since You are both Svaha and Svadha,” 

Svaha, Svadha, Sraushat, Vaushat and vashat are the parts of mantras used to invoke various gods while making offering to them. 

Agni resides in Lord Shiva’s third eye; by Arthanareswara form, the Divine Mother also shares this third eye with Lord Shiva.

   The Agni Homa fire where the mantras “Svaha and Svadha” are recited .

 C N Nachiappun          

Singapore, 14 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 535 Shri Svaha (ōṃ svāhāyai namaḥ)

From this Namam onwards the Divine mother’s key attributes and forms will be discussed. 

The Divine Mother is the object of invocation “Svaha” at the end of mantras chanted during offerings, oblations to the fire in Yoga ceremonies. 

The Divine Mother is in the form of “Svaha” mantra. The shakti in Agni (fire) is Svaha. Similarly, the Lord Muruga who emerged from Agni is also called Svaha. When the items, like ghee are offered to Homa fire, the word Svaha is recited. Ghee is the best food for the humans; when that ghee is offered to Homa fire, it gains miraculous strength. Svaha gains all the importance in Homa fire offerings. 

When offering the items in Homa fire with all the meanings and sincerity, Svaha is recited. (Like Svaha, other names such as Svadha are also used in Homa fire offerings with different focus such as offering to our forefathers). Agnaye svaha is for offering to the Agni deity. Svaha word is used to call the Devas to come and accept our offering in homa fire. The word is with full of meaning to get the offered items to reach the correct set of divinities and people. The Divine Mother takes such mantra forms. 

Svaha means “that which is useful in invoking the chosen deity.” Svaha is the wife of Lord Shiva in His manifestation Agni (fire). The Linga Purana says,” Shava is the essence of fire and one who invokes that name is dear to Lord Shiva.” Traditionally “Om” is chanted at the beginning and “Svaha” at the end as mantras when making offering in Homa fire. 

Also, Svaha (sva + aha) means one’s own speech. The famine form of this, Svaha, is the present mantra. The word of the worshipper and the word of the Divine Mother become one. Or Svaha (Su +aha) is good uttering, good words and words of wisdom. 

The Great Bhaskararaya interpreted this name also as “She who knows Herself well”. That is the knowledge of Brahman. The Divine Mother is the one who possesses that knowledge of Brahman and one who confers that knowledge to Her devotees.

The Agni Homa fire where the mantra “Svaha” is recited .

 C N Nachiappun          

Singapore, 13 July 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 Sithbavandar