My thoughts on Lord Muruga's Shanda Homam

I wish to share my understanding on Shanda Homan done towards Lord Muruga. In Valarpirai sixth Shasti thithi day, it is usually done. Lord Muruga's moola mantram is repeat very many times and the Homa Kalasa thertham is used for Abeshegam to Lord Muruga or in Singapore Thendayuthapani temple to do Abeshgam to Vel. 

The benefit is that our children will move into right paths and improve in every aspect in their life. 

In Singapore tank road Shri Thendayuthapani temple, this Skanda Homam is done for few years now on every Valarperai Shasti thithi. Cost used to be about SGD 1200 plus, it might have gone up now with Covid inflation effect. Sponsors can do this Homan as individuals or as a group. 

This morning, when I went to Shri Thendayuthapani temple about 7 am for my prayers, one Mr. K. Shanmugam's family was doing this Homan. Thanks to them, I had good darshan of Shri Thendayuthapani this morning.

Mr. K Shanmugam is currently, one of the senior ministers in Singapore government.  

Just sharing. 

C N NACHIAPPUN,SINGAPORE 17.04.2022, Sunday.

Shri Lalitha Sahasranamam: Namam 487: Shri Vadana dvaya (ōṃ vadanadvayāyai namaḥ)

 In Namams 475 to 534 represents the Divine Mother’s Yogini forms. 

The Divine Mother as Rakini Devi with two-faces is residing in the Anahata chakra in twelve-petaled lotus. 

The Divine Mother has many varying forms; She has from no face to innumerable number of faces in all such forms. All these forms of Hers are worshippable. Here the Divine Mother is as Rakini Devi with two faces to impress upon the opposites in life for Her devotees. 

This two-face concept is a representation of duality or a pair of opposites such as happiness and sorrow, vidya (knowledge) and avidya (ignorance). Also, we can interpret that these two faces are representing the Akasa (Sky) and Vayu (air) tattvas.

 

   The Divine Mother  is with three faces in one of Her forms.

C N Nachiappun          

Singapore, 26 May 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 486: Shri Syamabha (ōṃ śyāmābhāyai namaḥ)

 In Namams 475 to 534 represents the Divine Mother’s Yogini forms. 

The Divine Mother as Rakini Devi residing in the Anahata chakra in twelve-petaled lotus, located behind our heart handling the vayu (air) element, is dark green in complexion. 

A sixteen-year-old girl is known as Syama. The Divine Mother, as Rakini Devi is eternally sixteen years old. 

A dark green colour (seen in rainy clouds) Syama or Rakini Devi is like Lord Krishna who is also black in colour. Black is beautiful; it is felt by inner senses. Sixteen years forms the peak beauty for a girl. The Divine Mother is always or eternally sixteen-years old being beautiful at its peak, can be the interpretation of this Namam.

    The Divine Mother  as sixteen-year Syama or Rakini Devi.

C N Nachiappun          

Singapore, 25 May 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 485: Shri Anahata-abja nilaya (ōṃ anāhatābjanilayāyai namaḥ)

 In Namams 475 to 534 represents the Divine Mother’s Yogini forms. 

The Divine Mother resides in the Anahata chakra with twelve-petaled lotus, located behind our heart to represent vayu (air) element, with Rakini Devi representing the Divine Mother. She is in the centre of the twelve-petaled lotus. 

Together with Manipuraka chakra, Anahata chakra forms the Surya mandala or the disc of Sun. 

Namams 485 to 494 describe Rakini Devi residing in Anahata chakra as the Divine Mother.

We meditate on the Rakini Devi, the bestower of our wishes, in Anahata abode; She is having two faces with protruding tusk, black mixed with green colour; She is holding a disc, a trident, a skull and a drum in Her hands; She is three eyed; She is presiding over blood; She is served by Kalaratri and other deities; She is fond of oily food; She is worshipped by the brave people. 

In this Namam first twelve syllables are present. This Namam is said to be about sound as to where to look for it.

The Divine Mother with many faces. Rakini Devi has two faces.

 C N Nachiappun          

Singapore, 24 May 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.

4.       Adi Shankar in Soundarya Lahari verse 38, he is talking about Anahata Chakra wherein Lord Shiva and the Shakti are compared to two swans in the lake providing jnana or knowledge and auspiciousness.

 

               sam unmeelat samvit kamala makarandaika rasikam

               bhajae hamsa dwandwam kim api mahataam         maanasacharam,

               yad aalaapaad ashtaa dasa gunita vidyaa parinatih

               yad aadattae doshaad gunam akhilam adbyah paya iva. 

 

               Meaning in English:

               O! Mother! What should I say! I adore the indescribable pair of Swans (Siva and Sakti),

               which relish only the honey from the fully bloomed lotus of Knowledge, which ever

               swim in the lake Manasa of the hearts of evolved beings, whose conversation is the

               essence of eighteen evolved systems of knowledge and which pair accepts all virtue and

               forgives sin, like swan taking milk and leaving out water.... 38

 

 

Shri Lalitha Sahasranamam: Namam 484: Shri Dakinisvari (ōṃ ḍākinīśvaryai namaḥ)

 In Namams 475 to 534 represents the Divine Mother’s Yogini forms. 

The Divine Mother resides in the Visuddhi chakra as Dakini Devi as described in this and previous nine Namams. 

We have explained and described Dakini Devi, and Her glories surrounded by sixteen deities. When we pray to this one face Dakini Devi as the Divine Mother, liking our offering Payasannam, to control our skin and the circulating digested rasam gain Her shakti strength; we eliminate the fear within us. She is whitish in colour with Khatvanga club, for giving fear to the ignorant people; She is fond of Payasannam; She is surrounded by Amrta and fifteen more deities. When we meditate upon Her, we gain immense shakti. 

All the Divine Mother’s glories explained and mentioned are all in total form in Dakini Devi. The interpretation of this is that Her strength and skills are immeasurable, as She is the Divine Mother Herself.

The Divine Mother.

 C N Nachiappun          

Singapore, 23 May 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 483: Shri Amrtadi mahashakti samvrta (ōṃ amṛtādimahāśaktisaṃvṛtāyai namaḥ)

 In Namams 475 to 534 represents the Divine Mother’s Yogini forms. 

The Divine Mother as Dakini Devi in Visuddhi chakra has Amrta and other Shakti deities around Her. 

Dakini Devi is surrounded by sixteen-shaktis. The sixteen-petals of the lotus in Visuddhi chakra, have sixteen attributes representing the internal powers such as intelligence, ego, and the power of attraction based in external organs and each petal is occupied by a deity, making a total of sixteen deities.  They have the first syllable in their name namely: Amrta, Akarsim, Indrani, Isani, Uma, Urdhvakesi, Rudra, Rikara, Likara, Lukara, Ekapada, Aisuarvatmika, Omkara, Ausadhi, Ambika and Aksara. 

When we pray to all these sixteen deities, their total Shakti power is immense. The devotee gets immense shakti and his own soul’s internal shakti increases like a Himalaya Mountain. 

Dakini Devi representing the Divine Mother is Amrtadi mahashakti samvrta.

The Divine Mother. 

C N Nachiappun          

Singapore, 22 May 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 482: Shri Pasu loka bhayankari (ōṃ paśulōkabhayaṅkaryai namaḥ)

In Namams 475 to 534 represents the Divine Mother’s Yogini forms. 

The Divine Mother fills with fear in mortal beings bound by worldly existence. 

For the soul bound by worldly existence or the pasu, the Divine Mother creates the fear. For Shiva (Pasupathi) followers, Pasu means soul; for Vishnu (Govindan) followers, Go means soul. For the soul without Jana or knowledge, they are called pasu. For each soul, birth, growth, creating next generation to grow the family, eating, fearing, depreciating, and dying are the six actions needed in current life. Fearing is one of the attributes included in this list is to be noted. 

All souls afraid or fear about enemies or death which is caused by the Divine Mother Herself. All universal beings do things, mostly to avoid the fear. These souls by trying to avoid the fear go up the ladder towards Brahman. By overcoming the fear, the souls improve their maturity. Finally, the souls realize that they are from Brahman to be returned to the Brahman and their body is only temporary. He realizes that all his fears are due to his ignorance, and he tries to avoid such fears. There is only one Brahman; it has separated as pasu and the Divine Mother. There are many forms for the Divine Mother. To understand this concept, the soul must gain the knowledge. On getting such knowledge, the soul will have its fears reduced. To graduate the soul, to provide means the Divine Mother creates the fear in them and gives knowledge to avoid such fears. By the level or amount the soul overcomes such fears it matures towards the Brahman, which is again the Divine Mother’s scheme for the soul or pasu; it is the one who has not realized the oneness of the soul with the Supreme, the Pasupathi. 

“In physical enjoyment, there is always the fear of disease; in the family, there is fear of loss of humor; in  wealth there is fear from the government or thieves; in honors, there is a fear of dishonor, in fine physique of youth , there is fear of old age; in knowledge, there is fear of dispute; in goodness, there is fear of evil men; in the body, there is a fear of death; all things on earth cause fear without doubt; dispassion is the only refuse or freedom from fear.” Everything is a cause of fear for one bound in samsara cycle. The only refuse from fear is dispassion. 

The Divine Mother creates fears in souls covered by ignorance. Depending upon liking or disliking, when the soul sees things differently or looks at the divinity and himself as different, he is called pasu subjected to fear. The Divine Mother creates such fears to force the soul to improve towards the Brahman. Pasu is afraid of enemies and death. Under such circumstances, the Divine Mother who created the fear helps the soul or pasu to look towards Brahman. So, the Divine Mother is ‘Pasu loka bhayankari’.

                   The Divine Mother as Pasu loka bhayankari reducing the fear in souls.

 

C N Nachiappun          

Singapore, 21 May 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 481: Shri Tvaksthaa (ōṃ tvaksthāyai namaḥ)

In Namams 475 to 534 represents the Divine Mother’s Yogini forms. 

The Divine Mother is the deity of the organ of touch (Skin); Tvak means Skin. 

Whatever had been eaten by the humans and universal beings get digested by using the body agni (fire) while the waste is being eliminated. The essence of the digestion turns into skin; the Divine Mother is in that Skin form. 

The Divine Mother is having a special skin. As per ideology, for each part of human body, there is a ruling deity. For organ of touch, the skin, the ruling deity is Dakini Devi, who resides in the Visuddhi chakra, throat area. For plants only the touch element works, and they make a living on such touch element. The Divine Mother’s this attribute is thinkable. For humans five sensing attributes sound, touch, form, taste and smell are added by thinking power, meaning that humans have six senses.

The Divine Mother as Dakini Devi providing for humans.

 C N Nachiappun          

Singapore, 20 May 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 480: Shri Payasanna Priya (ōṃ pāyasānnapriyāyai namaḥ)

In Namams 475 to 534 represents the Divine Mother’s Yogini forms. 

The Divine Mother is especially fond of sweet rice or sweet milk pudding. 

The rice, cooked in milk is milk pudding or payasam. Any sugary liquid cooked with rice also qualifies as payasam. This is good for up keeping the body strength. The Divine Mother is fond of such milk pudding. 

The Dakini Devi, representing the Divine Mother, likes payasam or sweet milk pudding. In sixteen-unit cow milk, adding one unit of sugar and later boiling the mixture produces a good food. The universal beings ought to have nutritious good food to maintain their body strength. That will give their extended life and good health. By being fond of nutritious milk payasam, the Divine Mother shows to devotees the need to have good food to keep up their body and to have an extended life.

    The Divine Mother as Dakini Devi armed in four hands.

C N Nachiappun          

Singapore, 19 May 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 479: Shri Vadanika samanvita (ōṃ vadanaikasamanvitāyai namaḥ)

In Namams 475 to 534 represents the Divine Mother’s Yogini forms. 

The Divine Mother as Dakini Devi has only one face, in Visuddhi chakra. 

Representing the Divine Mother, She resides in the throat, has only one face. The scriptures prescribe silence when eating. The reason being that the Visuddhi chakra Dakini Devi is in the throat has only one face. 

The Divine Mother depending upon the form, may have many faces or even no face at all which is reflective of Her glory. However, Visuddhi chakra Dakini Devi has only one face. Certain universal creatures do not have a face for example, crab has its eye in the body and has no face. 

Visuddhi chakra represent the element Akasa (sky).

    The Divine Mother as Dakini Devi armed in four hands.

 C N Nachiappun          

Singapore, 18 May 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 478: Shri Khatvangadi praharana (ōṃ khaṭvāṅgādipraharaṇāyai namaḥ)

In Namams 475 to 534 represents the Divine Mother’s Yogini forms. 

The Divine Mother is armed with club and other weapons. 

Khatvanga is, Lord Shiva’s weapon; it has a club with a skull at its end; it a key weapon in one of four arms of the Dakini Devi in Visduhhdi chakra. The four legs of the cot are also called Khatvangam, giving a meaning that the Divine Mother has the cot legs as one of her weapons. The upper portion of the legs are thicker than the lower portion.  Dakini Devi has four legs also. 

For an able man, even the grass can become a weapon. It is called that a man without a weapon is called half man. The Divine Mother with Her various forms have all kinds of weapons with Her. The universal beings have more than enough weapons for their defense and aggression needs. In ancient days, the soldier had a sword and a shield to save him. For all universal happenings, the Divine Mother is behind them. She has enough weapons to safeguard Her devotees. Khatvanga is a message to humans to be non-attached to worldly things in this life. 

The other weapons refer to a sword, a trident, and a rod. From the description in meditation verse, Dakini Devi, in Visuddhi chakra, is understood as having four armed and holding club and other weapons in them.

 

The Divine Mother as Dakini Devi armed in four hands.

 C N Nachiappun          

Singapore, 17 May 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 477: Shri Trilocana (ōṃ trilōcanāyai namaḥ)

 In Namams 475 to 534 represents the Divine Mother’s Yogini forms. 

The Divine Mother has three eyes. 

The Divine Mother, Lord Shiva, Lord Ganesa, and Lord Subrahmanya all have three eyes. The sun (right eye representing action), moon (left eye representing desire) and fire (third eye representing knowledge) are the three eyes. The three eyes are representing the past, present and future also. 

Brahma knowledge needed for this, and later world are all with these deities with Their three eyes. For these worldly needs right and left eyes are useful. For liberated Brahman status, the third eye is useful for the humans. For those who need Brahmanda, the Divine Mother is there to provide such aspects with Her third eye. The human’s self-control is the key attribute needed.

                   Lord Shiva and the Divine Mother having three eyes (in their unison.)

C N Nachiappun          

Singapore, 16 May 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 476: Shri Arakta varna (ōṃ āraktavarṇāyai namaḥ)

In Namams 475 to 534 represents the Divine Mother’s Yogini forms. 

The Divine Mother has the slightly reddish (rosy) complexion. 

Dakini Devi, representing the Divine Mother is in Visuddhi chakra. She is slightly reddish in colour. White and red combination gives light rosy, red colour, like Patala flower. The universally pervading the Divine Mother is in all colours. Sun’s ray through a clear water or a lens split into seven attractive colours, which are the colours of the Divine Mother. The devotee must understand that those colours are the glories of the Divine Mother. The Namam   Araktavarna gives a lead to worship the Divine Mother through colours. 

Rosy colour can be equated to Patala flower colour. rakta is like blood. Later Namam 499 Rakta Varna is related to this present Namam 476. Arakta is white in colour; The Divine Mother is radiant in rosy colour. So the reddish colour is reflected. 

Lord Shiva is in white  colour; the Divine Mother is red in colour. In their unison, the reddish colour spread over the white colour to give a rosy colour.

 The Dakini Devi has the  Patala flower’s rosy red colour.

 C N Nachiappun          

Singapore, 15 May 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.

4.       Patala flower, trumpet flower has more health benefits. Its scientific name is Steres spermum chelonoides. It is captule, loculicidal or septicidal 30 x 60 x 0.5 cm in size. Its therapeutic properties are diuretic, cardiac tonic, anti-inflammatory. It is useful in blood related disorders. 

Shri Lalitha Sahasranamam: Namam 475: Shri Visuddhi cakra nilaya (ōṃ viśuddhicakranilayāyai namaḥ)

In Namams 475 to 534 represents the Divine Mother’s Yogini forms.

The Divine Mother resides in Visuddhi chakra. 

Visuddhi chakra, located in human throat is the fifth of the six adhara chakras (Please see commentary on Namam 99: Muladhara Nilaya). 

The six chakras are traversed by Kundalini. It rises from Muladhara chakra (root of the susumna and the base of Kundalini) to other chakras as follows with their tattvas (elements): recall Namas 99 to 111. 

1.       Muladhara, representing Earth (Prthvi) with four-petaled lotus,

2.       Svadhisthana representing Fire (Agni) with six-petaled lotus.

3.       Manipuraka representing Water (Jala) with ten-petaled lotus.

4.       Anahata representing Air (Vayu) with twelve -petaled lotus.

5.       Visuddhi representing Space (Akasa) with sixteen-petaled lotus.

6.       Ajna representing Mind (Manas) with two-petaled lotus.

 

·         Muladhara and Svadhisthana are Tamasic world; disc of fire; agni mandala.

·         Manipuraka and Anhata are Misra world; disc of Sun; Suriya mandal. Nama

·         Visuddhi and Ajna are world of light (jothirmayaloka); disc of Moon; Candra mandala, 

Kundalini passes through each of these chakras by way of susumna. This is the start of omniscience of the yogis. After this, there is nothing unknown or invisible to yogins. The nerves ida and pingala run inside the backbone on the left and right sides respectively. Between ida and pingala, runs susumna from Muladhrara to Sahasarara chakara, slender as a lotus fibre and radiant as lightening. All six adhara chakras are connected to the susumna. 

Kundalini, normally sleeping in Muladhara, is awakened by yogic practice and the grace of the Guru, races through susumna and passes through each of the various chambers which open by themselves. Wondrous sights, unparalleled sounds, and indescribable siddhis manifest. When the Kundalini reaches the Sahasrara chakra in the head, the yogin transcends all the limits imposed by the body and mind. 

Moon moves through ida nerve; Sun moves through pingala nerve. With Sun’s rays’ exposure, the nectar in the Moon melts and flows constantly through the six adhara chakras. After drinking the nectar, the Kundalini falls asleep in Muladhara chakra. With yogic practice, the motion of nectar flow between the Sun and the Moon can be stopped. As a result, the nectar flow from the Moon stops. Kundalini wakes up suddenly hungry and restarts on the path upwards. 

So far, we had the review and summary of Namams 99 Muladharaika Nilya to 111 Bisa tantu taniyasi in details, now we shall proceed to Namam 475 Visuddhi chakra Nilaya namam details: 

Dakini Devi is in Visuddhi chakra abode; She represents the Divine Mother. Visuddhi can mean also completely pure. Like a clear mirror or non-moving water, we can see our image clearly. The yogis worship the Divine Mother’s darsahan clearly in Visuddhi chakra. To get that darshan, he must make that a pure instant. 

We have seen Visuddhi represents Akasa or Sky which has one of the sensory attributes, sound; from the Sky air or vayu where sound and touch sensory attributes are there; from vayu fire form is added with sound,touch and form sensory attributes are added in;  from fire water with sound, touch, form and taste are added in ; and from water earth with sound, touch, form, taste and smell attributes are added in. These five elements create the Janashakti mind. So, from universal creation standpoint Visuddhi cakra is mentioned first. 

The Divine Mother resides in Visuddhi chakra as Dakini Devi with sixteen-petaled lotus. 

Soundarya Lahari by Adi Sankaracharya in verge 37 says that the Divine Mother and lord Shiva in their unison and they remove the ignorance. 

(Removal of Bhootha , Pretha Pisacha and Brahma Rakshasa)

 

Vishuddhou the shuddha sphatika visadham vyoma janakam

Shivam seve devimapi siva samana vyavasitham

Yayo kaanthya sasi kirana saaroopya sarane

Vidhoo thantha dwarvantha vilamathi chakoriva jagathi

 

I bow before the Shiva,

Who is of the pure crystal form,

In thine supremely pure wheel

And who creates the principle of ether,

And to you my mother,

Who has same stream of thought as Him.

I bow before you both,

Whose moon like light,

Forever removes the darkness of ignorance,

Forever from the mind,

And which shines like the Chakora* bird,

Playing in the full moon light.

         The Divine Mother is referred to Lotus flower.

 

 

C N Nachiappun          

Singapore, 14 May 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.