Shri Lalitha Sahasranamam: Namam 619: Shri Pavanaakrtih (ōṃ pāvanākṛtayē namaḥ)

The Divine Mother has sacred form. 

The Divine Mother has the capacity, history, and wisdom to purify all things and souls of all universal beings. Universal life is due to desires and ignorance; the souls are suffering with birth and rebirth cycle. Those who read and hear Her glories and think about them can purify themselves. When the light comes in, the darkness disappears. Similarly, the penance and meditation on Her, leads to superior knowledge and wisdom.

The Lord came as young Krishna. Gopis used their five senses and surrendered to Him. Similarly, during mediation, if the Divine Mother’s beautiful form is visible to the devotee, he realizes happiness. There is nothing equivalent to this supreme happiness state for the devotee. 

The Divine Mother’s darshan gives purity to the devotees. Akrti means arising in form. She has the capacity to purify things, which is called ‘Pavanam’. The Divine Mother’s form has such purifying nature. For those glorifying Her by singing and thinking about Her, She spreads the purity, means krti action. So those who hear and talk about her superior actions also get purified. 

Akrti can also mean ‘form’ and ‘wisdom or knowledge.’ The Divine Mother arises in form and appear or create the universe. Praising Her actions create purity of mind and awakens jnana, wisdom. 

Yajnavalkya smrti points out, “penance and knowledge are means of purifying the embodied soul. The knowledge purifies the intellect, and the soul Ksetrajva is purified by the knowledge of the Supreme Divine. For the bhutatma (embodied soul) penance and knowledge help to purify the mind and control the organs of perception, the mind, and the intellect.

The Divine Mother in beautiful form as Pavanaakriti 

C N Nachiappun

Singapore, 05 October 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 618: Shri Parama (ōṃ paramāyai namaḥ)

 The Goddess Divine Mother is the Supreme. 

When the Divine Mother is in Universal form, She is in many souls or beings; when She is beyond universe, She is called Para or Supreme. When the Brahman identified Param is changing to Shakti form, She is called Parama. She is in manifested and un-manifested. There is nothing foreign to Her. The sea surface is seen by our eyes, but the deeper sea levels are not visible to our eyes; but still in total is called the sea. Similarly manifested or un-manifested forms are all the Parashakti or Parama or the Divine Mother. 

When we cannot understand the Brahman, She provides a manifested form and show to us what the Brahman is all about. She is param or the Shakti of Lord Shiva. She is beyond all for original creations in the universe. She is the Adishakti, glorious and is far beyond us. 

The Supreme Brahman is without beginning and undivided. The Divine Mother is the power that makes that Brahman appear to be divided and take birth in various forms. That which is divided becomes measurable. Thus, the Divine Mother is the one who measures the Supreme. 

Para is known as Shiva and ma is Lakshmi. The Divine Mother is Shiva’s Lakshmi or Shiva’s glories. Also, the Divine Mother is the one who transcends the four forms of Para Brahman namely: Purusa (the cosmic man), Avyakta (un-manifested), Vyakta (manifested) and Kala (time).

The Divine Mother is the ‘Supreme’.     

C N Nachiappun

Singapore, 04 October 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 617: Shri Atma (ōṃ ātmanē namaḥ)

The Goddess Divine Mother is the ‘Self’ in all beings. 

The Divine Mother is in Atma (soul) form in all universal beings.  When we say to provide food for the Atma, it becomes Annamaya; when we say Atma had disappeared, it means Brahmamaya; when we say Atma is confused or is suffering, it means manomaya. When humans can understand things as they are, we say that Atma is fully informed, meaning in vidyamaya; when we say Atma is happy, it represents Anandhamaya. In general, Atma pervades countless billions of universal beings. This interpretation is that all souls are in the Divine Mother’s form. 

Atma refers to jivaatma or soul. In Lord Shiva’s eight forms Atma is the eighth form. Atma will get whatever it desires and enjoy it, meaning Atma is the Divine Mother. Atma can mean body, mind, Brahman, actions, boldness, firmness, nature, and intelligence; the Divine Mother is in all these forms. 

The Self (Atman) in each jiva (soul) or jivatma is the same as the Supreme Self (Paramatman). As Adi Sankaracarya makes it clear, “Jiva is not different or distinct from Brahman.” 

Linga Purana says, “Just as sparks in fire, all the jivas exists. Shiva, who is the Supreme Self.” According to Shiva Purana, “The Supreme eight bodies of Shiva are called Atman, it pervades all the earlier other seven, hence Shiva is the Universe.” And Vaisishta says,” The bodies of embodied souls are from the Divine Mother and all the embodied souls are part of Shiva (through their unison between Lord Shiva and the Divine Mother).

                 The Divine Mother is the ‘Self’ in all universal beings.                  

C N Nachiappun

Singapore, 03 October 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 616: Shri Ameya (ōṃ amēyāyai namaḥ)

The Goddess Divine Mother is not measurable by any means. 

Adiparashakti is the entire universe Herself; there is nothing with which She can be measured. Brahma, the ultimate universal creator under the Divine Mother’s instruction. For all universal beings, She is their body, mind and intelligence. With all these She is immeasurable “Ameya”. 

In general, any measuring instrument will measure things within its reach. The human senses and mind can measure only appropriate minor things. The Divine Mother is the originator of the universe, and She is beyond all these measuring instruments. She cannot be measured by any means available to mankind such as senses and mind. As such She is not measurable by any known means. She is rightly called “Ameya”, the immeasurable. 

Present-day science has not determined the extent and potentials of the universe. We cannot measure the “One” who is the cause of the cosmic bodies. She is therefore considered immeasurable. Linga Purana says, “In all the eight worlds, the Brahmanada (cosmas) starting with heaven or patala (the nether regions), whatever can be measured is” Uma”, Herself; The one who can measure is Her spouse  Mahesvara only.

                        The Divine Mother is not measure by any means

                     except by by Her spouse Lord Shiva

C N Nachiappun

Singapore, 02 October 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 615: Shri Adishakti (ōṃ ādiśaktayai namaḥ)

The Divine Mother is the primordial (existing at or from the beginning of time) power, the Parashakti who is the cause of the universe. 

The Divine Mother is the original creator and Shakti in the universe. Those manifested and non-manifested beings in this universe all have their origin in the Divine Mother. She is there without any argument as the ultimate Brahman. The Devi worshippers say that state as Adishakti; traditional Shavites say it is Sadashiva and Vaishnavas say it is Mahavishnu. In Vedas that is called Brahman; there is no change in its state as it is the ultimate. It is always full and infinite. Even when countless universes are created from it, it does not change its originality. So, it is appropriate to celebrate Her as Adishakti or Parashakti. 

She is the original cause to create the universe. She is within the Brahman in unison with Lord Shiva, She gives energy or Shakti to Lord Shiva as stated in Soundarya Lahari verse one by Adi Sankara. 

The whole universe arises from the Divine Mother; it exists in Her and dissolves in Her during Pralaya. She is the cause, and the universe is the effect; here the same effect finally dissolves into the cause during pralaya.

                     The Divine Mother as Adishakti ruling the universe.

C N Nachiappun

Singapore, 01 October 2021.

References:

1.     

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

4.     The infinity or completeness can be understood more in this article: https://shlokam.org/purnamadha/

Shri Lalitha Sahasranamam: Namam 614: Shri Sacamara rama vani savya daksina sevita (ōṃ sacāmararamāvāṇīsavyadakṣiṇasēvitāyai namaḥ)

The Divine Mother is attended by and served by Goddess Lakshmi on the left side and Sarasvati Devi on the right side with ceremonial fans. 

The Divine Mother is served by Goddess Lakshmi and Sarasvati Devi having ceremonial fans (Chamara). Before the Divine Mother, Lakshmi and Sarasvati are in serving mode. In the world it is rare to see wealth and knowledge/wisdom together in human beings. Lakshmi and Sarasvati Devis explain the glories of the Divine Mother. Those who have the blessings of the Divine Mother will have both material wealth and wisdom together. Those who are wealthy and good at their chosen art ought to spend and contribute to the common people. Material wealth and the Divine Mother’s blessing lead the humans towards Brahman. In Arthanareswara form, the Divine Mother occupies the left side of Lord Shiva. Left side wealth services will stop is the explanation for the Sarasvati Devi serving at right side of the Divine Mother. The ideology is the Divine Mother is there from wealth desire (from Lakshmi Devi) to knowledge desire (from Sarasvati Devi) to reach higher maturity towards Brahman. When the knowledge desire reached the highest level, Brahman is attainable for the humans. Wealth is useful only in this world. So, the devotees ought to learn to keep the wealth desire behind and the knowledge desire at the forefront. 

The devis serving the Divine Mother is evident in Sri chakra Bindu where the Divine Mother is ruling the universe as Shri Raja Rajeswari, where all the other deities serve Her as well.

The Divine Mother is served by Lakshmi and Sarasvati Devis. 

C N Nachiappun

Singapore, 30 September 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 613: Shri Kavyalapa vinodini (ōṃ kāvyālāpavimōdinyai namaḥ)

The Goddess Divine Mother is delighted to hear poetry. 

Kavya means epics such as Ramayana, Mahabharata, and Devi Mahamaya; there are various epics by others like Kalai Dasa. Vinodhini means delighted person. 

The Divine Mother gets extremely pleased to hear glories in epics, Puranas (Kavya). The full song-based epics are considered complete. Kavi also means the creator Brahma. The one who sets the words is a poet. This universe is an example of Brahma’s glorious epic in creating the universe under the Divine Mother’s instructions. 

Formation, words, music, and correct meaning matching are some of the attributes in glorious epic. Sage Valmiki’s epic had all the above attributes. Accomplished creators use words and sentences in very correct way to give happiness to the reader and to the people hearing them. Music ragas help in meanings of the epics, which is appealing to the feelings of the people hearing the epics, thereby increasing the happiness overall. The taste plays a role to the reader/hearer of the epics. Brahman is ultimately bigger than anything, like any superior epic available. 

While talking about speech, words and music, there was an incident happened; Sarasvati Devi was on Her Veena singing the glories of Lord Shiva in front of Shiva and the Divine Mother. At one point, the Divine Mother talked about Sarasvati’s performance. The Divine Mother’s voice /speech was so nice that Sarasvati Devi felt embarrassed by her performance and immediately folded up Her Veena to take leave from that place. 

Krishna’s flute gave out good music. The people who heard the music had their lower level gunas eliminated out of them. Only the souls looking to reach Brahman were left out.  Gopis, (the wife and daughters of cow herds) had much happiness which all came from the Divine Mother. 

In doing five functions, namely the creation, sustaining, dissolution, hiding and granting Liberation, the Divine Mother is creating a perfect Kavya, for the humans to hear and follow. 

As the Divine Mother likes and enjoys singing and hearing good kavyas (epics), She is called “Kavyalapa vinodini”.

                The Divine Mother is delighted to hear good kavyas.

C N Nachiappun

Singapore, 29 September 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 612: Shri Kalanatha (ōṃ kalānāthāyai namaḥ)

 The Goddess Divine Mother is the mistress of all the Kalas (Arts). 

For reference, various Kala forms had been described in earlier Nama 611 Kalatmika. 

In general, a mother in a family does not differentiate between her and the family. Every member in a proper family has a responsibility, as assigned by the mother. Equivalent to this action, the Divine Mother is in all Kala forms, and She is the leader of them all. She encourages the skills and feelings for humans in the arts. There are arts based on body, feelings like music and other knowledge-based activities. Feeling and knowledge must be matched well in a human. Well spoken language is an example of a good kala. With that if the good meanings are attached, that becomes an excellent form of kala. Sweetness and expertise combined in an activity combined will result in the best form of kala. Speech, music, and dances are three basic forms of kalas. Since the Divine Mother has set these arts, She is the leader of kalas or She is called Kalanatha. It is not easy to create arts forms and get good mixes between related kalas. Only the originator, here, the Divine Mother can do that effectively as Kalanatha. 

For all the Kalas described in earlier Nama 611 Kalatmika, the Divine Mother provides the energy or shakti. Moon is also known as Kalanatha. Candramandala (disc of moon) is part of Sri chakra, where the Divine Mother reigns as the queen.  The Divine Mother is in the forms of Candramandala and Moon.

            The Sarasvati Devi representing the Divine Mother as Kalanatha. 

C N Nachiappun

Singapore, 28 September 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 611: Shri Kalatmika (ōṃ kalātmikāyai namaḥ)

The Goddess Divine Mother is in the form of all Kalas (arts). 

Kala is interpreted in different ways. There are ten parts (Kalas) for Agni (Fire), twelve Kalas for Sun and sixteen Kalas for Moon. There are also sixty-four Kalas or forms of art. The Divine Mother is the essence of all these Kalas. 

Agni has ten Kalas within it.  When it burns well, there are seven bunches of fire that can be seen, without smoke, clean fire and hiding within the ashes, making a total of ten Kalas. Sun has twelve Kalas. Moon has sixteen Kalas. Arts are separated into sixty-four forms. Lord Shiva and the Divine Mother forms are involved in these Kalas. The Divine Mother takes various forms of the Kalas. Brahma, Vishnu, Rudran, Eswaran, and Sadashivan all have Kalas. Brahma has ten Kalas; Vishnu has sixteen Kalas, Rudran has ten Kalas, Eswaran has four Kalas and Sadashivan has sixteen Kalas. 

There are in addition four Kalas in each of the four states, namely waking, dreaming, deep sleeping and turiya. These are known as Kamakala.

·        The four Kalas in waking state (Jagrat) are: rising, staying awake, consciousness and continuous mental action.

·        The four Kalas of dreaming state (swapna) are: desire, confusion, anxiety and dwelling on sense objects.

·        The four Kalas of deep sleeping state(suahutti) are: death, oblivion, insensitivity, and sleep enveloped in darkness.

·        The four Kalas of (Turiya) sleeping and Self-awareness  state are: dispassion, desire for liberation, discrimination of the real and unreal and samadhi.

Since these are all contained in the Divine Mother’s Shakti, She is called Kalatmika.

The Divine Mother as Kamatmi

C N Nachiappun

Singapore, 27 September 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 610: Shri Pratipan mukhya rakanta tithi mandala pujita (ōṃ pratipanmukhyarākāntatithimaṇḍalapūjitāyai namaḥ )

The Goddess Divine Mother is worshipped daily starting with Pratapa (the first day of the waxing lunar half-month from and ending with the full moon day, Raka). 

From the first day after new moon day or the first day of lunar half-month to fifteenth day, full moon day, the Divine Mother is celebrated and worshipped by the daily deities of these lunar phases. For the Divine Mother’s devotees all the tithis between these two days are sacred days for worshipping Her.  Counting the tithis aids in devotion to the Divine Mother. For humans to have a growing devotion to the Divine Mother these tithis play a role, and the Divine Mother is considered in those deities’ forms. This sequence of fifteen days prayers to the Divine Mother is ideally done in two of the twelve months, namely the Hindu calendar months of Chitra (mid-April to mid-May) and Aypasi (mid-October to mid-November). 

The Divine Mother is worshipped by the entire group of Nithya devatas (daily deities) starting with Kamesvari for the first day (Pratapa) and Chitra for the paurnami (full moon day) during the Moon’s waxing phase. Again, during Moon’s waning or decreasing period, these fifteen deities worshipped the Divine Mother. Also see earlier Nama 73, the following is the list of Nithya deities (which is different from that is given under earlier Namam 73: Nithya parakramatopa nirikshana samutsuka with the meaning “She is delighted in seeing the strength and courage of her Nithya deities.” The fifteen Nithya deities were sent by the Divine Mother to seek and destroy the Bhandasura’s fifteen commanders. 

The said list is as follows: Agni (Fire), Asvinikumaras, Gauri, Ganapati, Nagas, Sanmukha, Surya (Sun), the Siddhi Devis, Durga, Ten directional deities of ten directions, Kubera, Vishnu, Yama (God of death) Siva, Full moon day - Moon, and. Pitur devatas. 

Traditionally each thithi is associated with worship of different forms of Hindu Gods. These are as follows: This list of deities shown separately in Table below: 

Tithi	Deity
First	Agni (Fire)
Second	Achini Kumarer, two deities
Third	Gauri
Fourth	Ganapati
Fifth	Nagars
Sixth	Shanmuga
Seventh	Sun
Eighth	Siddhi Devis (Brahmi. Vishanai, Maheswari, Indrai, Kaumari, Varahi, Samuda, Narasimha.)
Ninth	Durga
Tenth	Ten directional deities of ten directions
Eleventh	Kuberan
Twelfth	Vishnu
Thirteenth	Yaman (God of death)
Fourteenth	Shiva
Fifteenth	Full moon day - Moon,
Amavasai	Pitur devatas

     The Daily deities to be worshipped to reach the Divine Mother.

C N Nachiappun

Singapore, 26 September 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