Shri Lalitha Sahasranamam: Namam 639: Shri Avarada (ōṃ avaradāyai namaḥ)

The Goddess Divine Mother destroys the “unholy”. 

‘Da’ can signify both giving and cutting; avara means “unholy being”, one of demonic nature. These lead us to interpret this Namam as the Divine Mother is the destroyer of evil or asuras (demons). 

In another way, ava means “shining “and rada means “tooth”; thus, the interpretation of this Namam can be that “one who has shining teeth”. Namam 25, “Suddha vidyankurakara dvija pankti dvayojjvala” with the meaning: She has radiant teeth which resemble the buds of pure knowledge. 

She disciplines the asuras, to the extent of destroying them. People can act beyond dharma rules; however, the divine established rules cannot be broken. Whatever sorrow they face are the punishments to them. Even mature souls face such sorrows. Those matured souls can witness the beings in the universe; without claiming ownership to them, they can enjoy the benefits from those universal things. 

As an example, on Shri Seetha Devi’s request, Shri Rama went to capture a deer which led to sorrow for Seetha Devi and for Rama. When it is not a rightful act, when trying to claim it for us, we would face sadness or sorrow. Those who act against this dharmic rule are called asuras, who face punishment after punishment. Even the richly matured people like Seetharama can also get into trouble for not following dharmic rules. Whoever do evil or mistake cannot escape from this punishment, can be one another interpretation of this Namam.

The Divine Mother to safeguard Her devotees, destroys evil people. Those who are dishonest, evil doers and lower maturity humans go through the required punishment, as part of discipline and control by the Divine Mother. However, She bestows suitable boons on Her devotees (a: similar to, as befits the qualifications; Varada is bestowing of boons.). Earlier Namam 331” Varadha” discussed Her kindness to grant boons to her devotees.

The Goddess the Divine Mother destroys the “unholy”.

C N Nachiiappun

Singapore, 25 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 638: Shri Svarnagarbha (ōṃ svarṇagarbhāyai namaḥ)

The Goddess Divine Mother is the cause of the universe. 

The soul which originally came from Brahman, or the Divine Mother has the shakti and light to shine like gold. So, we can visualize that the Divine Mother is originally shining in golden colour. Our sleep without any dreaming (sushueti) will make us disappear from the universe. During the Pralaya the whole universe disappears, except for Shiva dancing and the Divine Mother who is witnessing His dance and absorbing the universe within Her. Later when creation starts again, all those which were hidden within the Divine Mother come out to live in this universe. From there nameable or name-based figures come out. 

The Divine Mother is much more than gold in colour. She is the ruler of the universe. If a devotee learns to visualize all universal things as the Divine Mother in golden colour, he understands that there is beauty in everything and  in this  universe. Even those looking not regulated also have a set of rules to follow. 

The golden colour soul is called Hiranya garbha.  Esvara is holding such souls, and He is called Hiranya Garbha. The Divine Mother is in that form. In addition, She holds the mantras in Her womb. She contains sacred mantra syllables within Her. (Su: good, varna: letter, gravha is pregrant with). The word garbha also means shining; hence this Namam can be interpreted as “She who gives rise to mantras”.

The Goddess the Divine Mother is also called Svarnagarbha.

C N Nachiiappun

Singapore, 24 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 637: Shri Visva garbha (ōṃ visvagarbhāyai namaḥ)

The Goddess Divine Mother keeps the whole universe in Her womb. 

Visva Garbha means that the Divine Mother is shining in all universal beings. She holds the universe within Her. Sea waves are not against the sea. Likewise, humans with their body weight cannot be against the Earth which is holding and supporting all universal beings. Wherever the human is born, he is ultimately within the earth. The Divine Mother has all five universal elements, under Her hold. The devotee need not run around to look for the Divine Mother. He ought to learn to accept the things he experiences as the Divine Mother. The devotee achieving higher level is due to his worship to the Divine Mother. When the devotee befriends the universal beings, he should treat them as the forms of the Divine Mother. 

The whole universe is called Visva, and the Divine Mother holds the whole universe in Her womb or within Her. The implication is that the entire universe came out from the Divine Mother’s womb; She is the mother of the universe. She concealed in Her womb, the entire universe. One who sees the universe does not see the Divine Mother. This is the difference between the experience of oneness with the Supreme and all worldly experience.

The Goddess the Divine Mother is also called Visva Grabha.

C N Nachiiappun

Singapore, 23 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 636: Shri Gandharva sevita (ōṃ gandharvasēvitāyai namaḥ)

The Goddess Divine Mother is served and worshipped by Gandharvas, the deva loka musicians. 

When a devotee excels in music, he can use the music to improve his personal qualities. Music attracts people to devotional activities. So, to use music to pray to the Divine Mother is ideal. As the Gandharvas are musicians in upper world, Heaven, they are using their divine musical skills for serving the Divine Mother. 

Gandhava singing is called Gandharam. Gandharvar also means horse. The Divine Mother as Asvarudha Devi, who is sitting on Her horse is surrounded by Gandharvas. 

The science of music is called Gandharva vidya. The Divine Mother is one who is worshipped by great musicians, especially during the Navarathri festivals. As we have mentioned earlier, Gandharva also means horse (asva). Thus, the Divine Mother is Asvarudha (mounted on horse) and attended by the sakti called Asvarudha. (Reference to Namam 67: Asvarudhadhisthitasva koti kotibhir avrta with the meaning “She is surrounded by a cavalry of several million horses which are under the command of a sakti called Asvarudha). This Asvarudha mantra is well-known in Tantra. 

Gandharva also connotes the Sun; the Divine Mother is worshipped by the Sun. Lalitha Sagasranama Nama 27, “Nija sallapa madhurya vinirbhartaita kacchapt” with the meaning the Divine Mother excels even the vina of Sarasvati in sweetness of Her speech aptly says about the Divine Mother’s skills. Also Adi Sankaracarya’s Soundariya Lahari Verge 66, “O Devi, while nodding your head to applaud Devi Sarasvati;s sweet music on the vina, extolling Lord Shiva’s noble deeds, You began to praise Her, the Sarasvati Devi. On hearing your sweet voice, Sarasvati quietly covers Her instrument, the sweet notes of which are far excelled by Your soft melodious voice." 

Again Lalitha Nama 614, “Sacamara rama vani savya daksina sevita” with the meaning: the Divine Mother is attended by Lakshmi on the left side and Saravati on the right side, bearing ceremonial fans., confirming all divinities are serving and worshipping the Divine Mother.

              The Goddess the Divine Mother is served by Gandharv

C N Nachiiappun

Singapore, 22 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 635: Shri Gauri (ōṃ gauryai namaḥ)

The Goddess Divine Mother has a fair complexion. 

The Divine Mother is said to have light golden yellow colour complexion and She is also called Gauri. 

Her father Daksan did not invite Her spouse Lord Shiva for the yagam he performed. Against Lord Shiva’s advice, the Divine Mother as Daksayani, went to Her father’s yagam and got humiliated by Her father Daksan. She with Her yoga Shakti, burnt Her body in yoga fire and was reborn as Parvati or Uma as daughter of Himavant and was remarried to Lord Shiva again. As Parvati, She is said to have whitish colour resembling Jasmine, full moon and sankus.  Gauri can also mean white colour. There is river called Gauri; a ten-year-old girl is considered as Gauri; Kanyakubja temple in Himalayas has a deity by the name Gauri. The Divine Mother is celebrated as Gauri. 

Devi Purana says, “Since the Divine Mother who burnt herself in the yaga fire of Daksan and was reborn as daughter of Himavant with the colour of conch, simlar to Jasmine or full moon.

Other references say that Varuna’s (rain god) spouse is known as Gauri; also, a ten-year-old girl is celebrated as Gauri.

 The Goddess Gauri as the Divine Mother.

C N Nachiiappun

Singapore, 21 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 634: Shri Shailendra tanaya (ōṃ śailēndratanayāyai namaḥ)

The Goddess Divine Mother is the daughter of Himavan the King of Mountains. 

As the daughter of Himavan, the leader of all mountains, She gets the name Shailendra tanaya. As his daughter, the Divine Mother also gets the name Parvati. She is also called Hemavati and Girija (Giri means Mountain). A mountain is generally in a non-moving state, but it can be stated between moving and non-moving conditions. The Divine Mother is both Jada shakti and Cit shakti. Due to Her power of penance, She had changed from Jada state to Cit state as explained in all these recent Namas.  Her devotees, by reciting these recent Namas are all able to change from Jada state to Cit state themselves is the interpretation of this Namam. So, the lower-level souls from Jada state gradually reach highly matured Citstate can be understood from these recent Namas. 

The Divine Mother leads the most exalted state of Indra (Splitting the word as: Shaila + Indrata+ naya).

The Goddess Parvati the daughter of Himavan the leader of mountains.

 

C N Nachiiappun

Singapore, 20 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 633: Shri Uma (ōṃ umāyai namaḥ)

The Goddess Divine Mother is Parvati Devi. 

The Divine Mother has another name “Uma”. Uma is the word that shines in Omkara sound. This is the Divine Mother’s Brahma mantra. U means Shiva; ma means Lakshmi; So, Uma is understood as the Lakshmi aspects of Lord Shiva. Shiva means auspiciousness, which has led to a name Uma Maheswaran for Lord Shiva. Because of Uma, Lord Shiva is also called Sundareswaran. 

As Himavan’s daughter, the Goddess is shining as Brahmavidya and is called Uma. Even with purest of heart, the manifested and non-manifested the Divine Mother Uma is far beyond for the humans. However, due to Uma Devi’s blessings, the Brahman’s graces and attributes can be understood by human’s purest heart. 

She was born as Hemavati, the daughter of Hemavan. When She was five years old, She took up severe penance to get Lord Shiva as Her spouse, which Her Mother wanted to stop by uttering U and ma; as a result, She got the name Uma.

U stands for Shiva; Ma stands for Lakshmi. She provides an identity for Lord Shiva. Shiva was colourless. By taking left side of Lord Shiva in Ardanareesvara, She spreads Her colour to Shiva to give Him an identity. She turned deep blue colour at the age of six from where She later turned into yellow coloured girl Uma. 

AUM means A-karam, U-karam and M-karam representing Vishnu, Rudran and Brahma respectively. The Divine Mother as Supreme Brahman represents Shiva,Vishnu, and Brahma. As Sadashiva, She blessed them and set them to do the task of creation, sustaining and dissolution of the universe. 

U can be understood as high; ma as mindset; Uma burns the karma balances of Her devotees. When the universal beings are a wake and sleep, they may hear breathing represents sow hum (AUM) which is Ohm. Yogins call Uma as Iccahashkti. She has a peetham in Ganapathy temples. 

Als0, Uma is the one who measures. Anything that can be measured has limits. Thus, the Divine Mother is the one who has assigned limitations of Rudran or Shiva. 

Uma also means red, Vermillion, fame and radiance. Poet Kalidasa says in Kumarasmbhava that Mena, the wife of Himavan, dissuaded her daughter Parvati from embracing penance by saying. “Uma (Oh do not attempt to do the penance)!” and Parvati got the name Uma because of this. 

Also, Uma means Indukala, which, according to Tantra, creates the waking and sleeping states. Its position is in the centre of lotus of the heart. 

Uma also stands for a girl of six years old. This is the meaning of Kumari puja. According to Saiva doctrine, Uma is Iccha shakti (will power). 

Kena Upanishad refers to UMA, Hemavati as the Supreme Devine. She is the power behind the glory of Devatha.

            The Divine Mother is Uma Devi, the Lakshmi aspect of Lord Shiva.

 C N Nachiiappun

Singapore, 19 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 632: Shri Sindura tilakancita (ōṃ sindūratilakāñcitāyai namaḥ)

The Goddess Divine Mother shines with a Vermillion mark on Her forehead. She is decorated with special paste/solution made of Vermillion. 

The Divine Mother wears a vermilion tilak mark on Her forehead; which is reddish in colour; it is called Sinduram. Wherever there is beauty, we see the Divine Mother’s presence. When we improve through our efforts natural beauty, further it is a form of worship to the Divine Mother. The divine deities’ beauties are further glorified with such as Sandal wood paste; to express such worshipping well are one form of prayers to the Divine Mother. 

Sindura tilak refers to female aspect; the Namam means that the ladies are to be celebrated well for prosperity of the families. 

Sindura tilakcita can also mean that She is an elephant and woman (whose husband is living); ancita can mean, “One who is worthy of worship among elephants and women especially with slow and graceful gait resembling that of an elephant.” 

The Puranas celebrate the stories of many beautiful women such as Rukmini who worshipped he Divine Mother and through Her grace gained their desired husbands.

The Divine Mother shines with a Vermillion mark in Her forehead.

 

C N Nachiiappun

Singapore, 18 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 631: Shri Divya gandhadhya (ōṃ divyagandhāḍhyāyai namaḥ)

The Goddess Divine Mother is richly endowed with divine fragrance. 

The Divine Mother is surrounded by divine fragrance. In this universe, there are souls graduating towards Brahman and souls that have already reached the Brahman. Once they attain the ultimate Brahman, they experience the divine fragrance. Similarly, when they reach their peak growth, the plants spread the fragrance through the flowers, which is a proof of the grace of the Divine Mother. Similarly, humans with maturity and high moral and habits spread around good fragrance.  In the upper world (heaven), the Devas enjoy the divine fragrance from the Divine Mother. 

        The divine fragrance is always with the Divine Mother wherever she is present. Divyam is from the open airways up to Sun.  Divyam is appropriate for the Gods. During prayers Sandal wood, flower and camphor are used for worshipping of the Divine Mother. Such fragrance is ideal for divinity. Human’s ears and nose can absorb limited sound and fragrance around them. They cannot get much more of such divine fragrances. Yogis through their meditation are able to get all universal sounds and smells, which is the blessings given to them by the Divine Mother. 

        The Divine Mother is always surrounded by the divine beings and things; She is indeed endowed with divine fragrance. The Divine Mother is the most exalted (Adhya) of these who carry divine fragrance, which is verily an attribute of Hers. The earth is fragrant and as the Earth element (bhu tattva) is the Divine Mother Herself, who can have more divine fragrance than Her? 

        It is said in yoga Satra, the breath of those who reach the height of the Divine Mother worships become fragrant,according to those who have attained that experience. If ever Her worshippers experience this, what need to be said about the Divine Mother? 

        Gandha also means bandha or relation. The Divine Mother is the one who is related to the entire living and non-living universe.

The Divine Mother is endowed with divine fragrance.

 

C N Nachiiappun

Singapore, 17 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 630: Shri Tryaksari (ōṃ tryakṣaryai namaḥ

The Goddess Divine Mother’s form consists of three-letters or syllables. 

Jnana, Kriya and Iccha Shakti have a three-letter bijamantra. To increase the knowledge and wisdom which is Jnana shakti generally useful for universal beings. They are trying to safeguard themselves from the possible sorrow reaching them which is due to Kriya shakti. Each soul loves its own self which is due to the Iccha shakti. To identify and create awareness of dangers coming is due to Jana shakti. To seek and secure the items needed for humans is due to Kriya shakti. So, the humans are keen to grow Jnana, Kriya and Iccha shakti. Humans learn to increase their knowledge and position themselves as experts in their chosen field. They can control the five elements namely, Sun, Vayu, Water, Agni and Earth, for their use. They learn to grow love. Above all they have devotion towards the Divine Mother. So in front of the Divine Mother, the Tryaksari, the humans are present in this world. 

She is in a three-lettered Mantram. Bala is Srividya mantra with three-letters. Each letter is a kuta. Heem is Vaghbha kuta, Kleem is Kamaraja Kuta. And Sow is the Shakti kuta. Pure vidya has three-letters. The Divine Mother is in all three-letters mantras forms, we need to pray in citshakti form to seek the Divine Mother’s form. 

Om consists of three-letters a, u and m; it is therefore a Tryaksari mantra (mantra with three-letters). The Divine Mother is the nature of Om. 

She is Tryaksari as She and Her mantra, the Pancadasi, has three kutas, each with a seed letter (bija mantra). Three kutas are Vagbhavakuta, kamarajakuta (Madhya) and Shaktikuta. “In Vagbhavakuta resides Vagisvari who is Jnana shakti, who confers Liberation; in Kamarajakuta resides Kamesi, who is Kriyashakti, who fulfills desires; in Shaktikuta resides Parashakti, who fulfills the desires Iccha shakti who is in the form of Lord Shiva. Devi Mahatripurasundari is thus three-syllable.” (Vamakesvara Tantra) the Divine Mother is indeed the conjunction of Jnana, Kriya and Iccha shaktis. We shall see in Namam 658:” Iccha Shakti, Jnana shakti kriya shakti svarupini” with the meaning the Divine mother is in the form of power of will, knowledge and action. 

Gaudapadacarya says that Suddha vidya and Kumari mantras are three-lettered. Suddha vidya means the pancadasi which is the three-lettered because of its three bijaaksaras, as indicated above. 

The Brhataranyaaka Upanisaid (V.3.1 and V.5.1) says, “The word hadya (heart) is three-syllable.” And the word Satyam (truth) is also a three-syllabled.  The Divine mother is of the form of the heart and truth. Instead of Sathyam, the word Sukrtam (good deed) is also given  (Su+ Kr+tam) another three-lettered word, in place of (Sa+t+yam). Letters are divided into three groups, Yugaksara, masaksara and nityaksasa (letters of age, month and day). The Divine Mother presides over these and is therefore “Tryaksari”.

The Divine Mother form consists of three-letters. 

C N Nachiiappun

Singapore, 16 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 629: Shri Tridasesvari (ōṃ tridaśēśvaryai namaḥ)

The Goddess Divine Mother is the ruler of the Gods. 

The Divine Mother is the ‘Isvari’ of the Devas. For Devas there are three stages of creation, growing and staying as is and for common beings, there are two more stages, namely decreasing or decay and disappearing. Compared to common beings, the Devas live as is for many yugas (time periods) without death. They have not yet reached the Brahman. So, it is only saying that they do not have death. Common beings live many years, likewise the Devas live many yugas. To get to the Brahman, they must be re-born as humans. They do not go through like normal human beings, and they are not equal to normal humans. 

Tridasa can be considered as is three stages of waking, dreaming and deep sleeping. In waking stage, the humans are in synchronous with the present world. In the dreaming stage, he is in his own world, leaving the current world. In deep sleeping mod, he is facing pralaya of his own to dissolve within himself (the Divine Mother inside him). In three stages, the same soul is involved with three different experiences. The Divine mother is ruling in all three stages, and She is celebrated as ‘Tridasesvari’. 

Tridasa means ‘in third stage or dasa’. The Devas have only ‘to stay as is’ stage only. For other universal beings there are four stages (birth, growth, decay and destruction) as we have seen earlier. As understood, Devas do not have the above third and fourth stage, but they have one constant stage ‘to stay as is’. The Divine Mother is the ‘Isvari’ in all stages either for normal humans or Devas. 

In another way if we look at it, the four stages for humans can be: childhood, adolescence, youth and old age. Devas constantly stay in third (tri) stage (dasa), they are distingushed by wealth and knowledge. The Divine Mother is their ruler (Isvari). The Puruans say that there are thirty-three Crores of Devas. Tridasa also means thirty-three Crores. 

Tridasa can be understood as three stages for humans namely waking, dreaming and deep sleeping. The Divine Mother is ruler of these who remain in these stages, the ‘Isvari’ who is the witness of three stages.

The Divine Mother is thre ruler of the Gods

 

C N Nachiappun

Singapore, 15 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 628: Shri Trimurtih (ōṃ trimurtyai namaḥ)

The Goddess Divine Mother is the aggregate of the Trinity (Brahma, Vishnu and Rudran/Shiva). 

The Divine Mother is considered in the forms of three murtis, namely Brahma, Vishnu and Rudra, who are assigned to do the three functions in universal creation, preservation and dissolution. Various universal beings are constantly born due to the creator Brahma. Likewise, to provide such universal beings with appropriate type of food to look after their bodies is Vishnu. When the soul leaves the human body, the remaining body is unfit and is being destroyed is called the death. Even due to ignorance if one wants to avoid death, he cannot stop it from happening. Rudran handles such destroying or dissolution action. All three functions are happening continuously. Souls through these three functions and re-birth, graduate towards Brahman, with the Divine Mother’s grace who is a party to these three murtis’ actions happening. 

Trimuthi also can mean that the Divine Mother is acting like a three year old girl, Bala Devi; a three year old gir known as Trimurti, according to Dhanmyacarya;  three year old girls do not have ahankara, their karna effects have not been felt yet, they are in cit form and are called Anantha Mai. They are celebrated as the Divine Mother is a good prayer to the Divine Mother. 

Trimurti can also relate to Vama, Jyestha and Rudri, in three forms of the Divine Mother, who also functions as Iccha, Kriya and Jnana shaktis. These three shaktis are also called Brahmi, Vishnavi and Rudri respectively. 

Trinity (brahma, Vishnu and Rudra) is essentially created by the Divine Mother and are forms of the Divine Mother. All the three world beings also choose to pray to these three murthis. 

The Divine Mother takes the forms and roles of three murthis. This Namam also can mean. ‘She manifested in three coulors of red, white and black.” Devi Bhagavata says, “Sambhavi is white, Srividya is red and Syama is black in colour; the three shaktis represent the three gunas.” Three Devis have assumed he colours of three gunas, namely Sattva, rajas and tamas. 

A girl of three colours white, red and black came in front of Brahma, Vishnu and Rudran. They asked Her, “O smiling one, who are you?’ Don’t you know me? She replied. I am your own Shakti. I was born in beautiful form from Your own gaze.” Three granted Her boons and said, “Please divide your body into three.” Accordingly, the girl took the three forms of these colours, white, red and black (as mentioned in Varaha Purana). 

In another instance, it is said that Parashakti took a form in white, predominantly sattvic, consisting of the shakti of Brahma; a form in red, predominantly rajas, consisting of Shakti of Vishnu and a form in black predominantly tamasic consisting of shakti of Rudran.

A three year old girl, Bala Devi, is worshipped as the Divine Mother.

 

C N Nachiappun

Singapore, 14 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 627: Shri Trijagad vandya (ōṃ trijagadvandyāyai namaḥ)

The Goddess Divine Mother is adored by the people living in three worlds. She is worshipped even by asuras, the evil beings. 

The Divine Mother is the combination of Purusha and feminist tattvas; She is adored by all three world-devas, manawas, and asuras, beings knowingly or unknowingly. To get out of birth and death cycles, the souls graduate from lower to higher levels. Brahman is such non-destroyable and ultimate. She is Brahman, so all souls are praising the Divine Mother. 

All three world beings worship the Divine Mother. Trinity (Brahma, Vishnu and Rudran) is worship able in our world, which is arranged by the Divine mother. She is ‘Trijagad Vandya’.

The Divine Mother is worshipped by all beings in three worlds.

C N Nachiappun

Singapore, 13 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 626: Shri Tripura (ōṃ tripurāyai namaḥ)

The Goddess Divine Mother is older than the three or Trinity (Brahma, Vishnu and Rudran).

“Tripura is the Supreme Power “says Laghustava.  She is the owner of the three Purams or three cities. There are three tasks creation, sustaining and dissolution of the universe which are carried out by Brahma, Vishnu and Rudran respectively. They are tasked to do these by the Divine Mother. She is beyond these three tasks and three divinities. 

Souls get rebirth based on sattva Guna; due to Rajas many actions in nature are happening; due to Tamas, the whole universal forms are created. The Divine Mother’s glories are shining beyond these three gunas. She is beyond mind, intelligence and ahankara. She is beyond Ida, Pingala and Susumna nerves used for Kundalini’s travel from Muladhara to Sahasrara. She is beyond three worlds. She is celebrated as Tripura. 

Tri means three; Pura is front (earlier than anybody). She is ahead of Brahma, Vishnu and Rudran who do the universal creation, sustaining and dissolution tasks.  She created these divinities and assigned them these tasks to them. 

Three gunas Sattva, Rajas and Taamas, three worlds, Agni, Sun and Moon three light emitting mandalas in the human body are all created by the Divine Mother. 

Puram can mean also the living place. Nerves Ida, Pingala and Susu mana, mind, cit and buddhi, triangle with three lines, three type of fire, three Shaktis (Iccha, Jnana and Kriya), the knower, knowing things and knowing process or knowledge are all in three. Dharma, Artha (wealth) and happiness are three things provided by the Divine Mother. 

 Bhaskaraya says,”the Divine Mother is called Tripura because She is older than Trinity (Brahma, Vishna and Rudran) according to Gaudapada, She is Tripura as She is the one tattva (Essential Principle, Brahman) divided into three. One Kerala poet Ezhutachin also talks about the “Essence of Omkara that splits into three”. it is chanted for peace in our body, mind and spirit. 

The syllable om is composed of the three sounds a-u-m (in Sanskrit, the vowels a and u coalesce to become o), which represent several important triads: the three worlds of earth, atmosphere, and heaven; thought, speech, and action; the three qualities (gunas) of matter (goodness, passion, and darkness); and the three. 

Tripura refers to three nerves Ida, Pingala and susu mana and to three forms of anthakarana (mind), namely mannas, citta and buddhi. The Divine Mother is Tripura as She resides in these. (Tripura Nava) the three bodies gross, subtle and causal are also called Tripura, as the Divine Mother dwells in them as well. In fact, the Divine Mother resides in everything that is in threefold such as Trinity, three Vedas, three agnis (fires), three energies of mantra, prabhu and uthsaha; three worlds, three cities (of Indra, Yama and Candra (Moon)) and three bodies. She is Tripura in all these three senses. The Trinity of father, Son and Holy Ghost can also come under this description.

                    The Divine Mother is called Tripura residing in three fold things

 

C N Nachiappun

Singapore, 12 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 625: Shri Kaivalya pada dayini (ōṃ kaivalyapadadāyinyai namaḥ)

The Goddess Divine Mother bestows Liberation to Her devotees. Kaivalya is the fifth state, the state beyond Turiya. The Divine Mother grants or bestows that Internal Liberation or Kaivalya. 

Knower,  known and knowing through intelligence join giving wisdom experience, which is Kaivalya. At that stage there is no difference between Brahman and wisdom. So, selflessness means Kavalan which is Internal Liberation. 

Kaivalyapada is beyond the states described as:

1)  Salokya (Sameness of world) is reaching the same world as the deity being worshipped.

2)  Sarupya (Sameness of form) is meditating on the deity as not separate from oneself, becoming equal to the deity with similar qualities.

3) Samipya (Nearness) is the state is obtained through sustained worship done according to rules? which the worshipper is able to be constantly near the deity; this state is obtained through worship done strict celibacy according to the rules.

4)  Sayujya (Becoming one) the worshipper becomes one with the deity; all senses of separation are lost; this is the realization of Isvara and His attributes.

5)  Finally, Kaivalya is the eternal state obtained through knowledge in which the self is realized as Pure Awareness. 

The four stages give like Brahman experience with birth and death cycles are eliminated but the Kaivalyapada is the ultimate eternal merging with the Brahman. Worship is an action.  Through actions things get destroyed, here our karma balances get destroyed. However, through further wisdom attainable is the Kaivalyapadam. The souls reaching the Kaivalyapadam, do not have to return to birth and death cycles. On reaching the ultimate Kaivalyapadam, there is no turning back for the souls. Those attaining through wisdom and through worship, the four stages are due to Divine Mother’s graces. There is later Namam 926 Anarghya Kaivalya pada dayini, with the meaning that the Divine Mother confers the priceless fruit of Final Liberation, which we will see later part of our discussion. 

Before providing the ultimate Kaivalya state, She lets Her devotees to have all four Mukti related stages. She lets Her pure Knowledge be available to Her devotees. There is no need to stay at Kevalam. Brahman explains in this process; manifested Brahman can disappear from normal visualization; but the un-manifested Brahman is eternal as Kevalam. 

Kamabija mantra gives dharmam, artha (wealth) kamam and positions etc; it can help a devotee to be out of samsara cycle of birth and death. To get Liberation, Kamakala ought to be used to rise to highest level, the Shiva-Shakti unison state. 

Matured souls can transform themselves to a higher level. Through the Divine Mother worship, devotees can attain higher status and positions. The devotees ultimately merge with the Brahman. There will be no birth and death cycle on reaching the Brahman. He starts to understand that he is near the Divine Mother. Now he is doing inward looking meditation. He realizes that there is no difference between him and the Divine Mother. He starts realizing his form and the Divine Mother are the same. After this the word ‘I’ does not denote the devotee or the soul, it means the Brahman. This is the best the devotee can get through Divine Mother’s graces. So, the devotee attains his Kaivalyapada or the final ultimate Brahman.

The Divine Mother bestows Lieration to souls.

 

C N Nachiappun

Singapore, 11 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 624: Shri Guhya {ōṃ guhyāyai namaḥ)

The Goddess Divine Mother is to be known as ‘secret’. 

The Divine Mother is hidden secretly in Hrdaya cave of Her devotees. Vedantha tattva indicates that our eyes see the items available to the eye. Sometimes, certain items, although there, may not be visible to our eyes. Similarly, the Divine Mother is hidden; so, She is beyond our eye sight. What we cannot openly say out but such words are hidden within ourselves due to our silence. This aspect needs to be understood by the devotees. Only the Divine Mother or the Brahman is held in such secret state. Since there is no movement, there is no sound also. There is no sound and there is silence within the Brahman. Lord Shiva as Dakshinamurthy keeps silence. So to understand the Brahman and the Divine Mother in hidden state is a great worship to the Divine Mother. 

She is hidden in our hrdaya cave. For our eyes seeing the light outside the cave is possible, but once inside the cave, we will encounter the darkness. After a while, when we get used to the cave darkness, we start to visualize and understand the things within the cave. Likewise, one looks at external material things, cannot visualize within them to have the Darshan of the Divine Mother. So our external material outlook has to be left out to fully understand the Divine Mother within ourselves. So, we can see the Divine Mother hidden secretly in our hrdaya cave. 

Guhya is “one who is hidden in a cave”. The Divine Mother is to be reached by secret modes of worship in the cave of the heart. “Secret mode” implies worship done in solitude with total surrender.

The Divine Mother is to be known in ‘Secret”.

 

C N Nachiappun

Singapore, 10 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