Shri Lalitha Sahasranamam: Namam 661: Shri Sad asad rupa dharini (ōṃ sadasadrūpadhāriṇyai namaḥ)

The Divine Mother has the forms of internal truth and Her infinite creations (which are not internal). 

Both the inert body where the soul stays and the life force are the Divine Mother. Sruti says, “All here is Brahman” meaning all creatines came from the Brahman. 

Sat represents Brahman. Asat is all things other than Brahman. If there is one thing in one period, it is only an appearance or asat. Like if someone dreams of having immense wealth and getting off the sleep, he finds nothing there, it is asat. If someone is rich in one place, but in another land, he suffers for basic things, it is asat. If someone has a thing for some reason and he loses it later, means asat also. Irrespective of time and place, if something is there permanently, it is sat, which is the Divine Mother. During pralaya the universe is absorbed by the Divine Mother. So, the universe is asat form. The Divine Mother is such a universe, and She takes that asat form. She is also Brahman being the sat. gold or mud may look in different form for different people. Likewise, this universe looks different for different people. The Divine Mother has such Maya power over all Her creations. 

The Divine Mother holds both permanent and non-permanent forms, namely sat and asat forms. So, sat is permanent thing. This has two types, one being there in all time periods, past, current and future, which is Brahman: another being in other times to suit the worldly nature. This universe is the second type. Again, this universe is created and dissolved during pralaya, it cannot represent sat. So, this universe is asat. However, the Divine Mother holds these two forms sat and asat. 

If we see a snake in the rope, we do not see the rope, we just see the snake; if we see the rope only, then we do not see the snake. However, in the dark actually we are deceived to see the snake and not the rope; when the light comes on, we realize that there is only a rope and not a snake; which is the truth. the snake in the delusion (unreal), has emerged from the rope. No one will be alarmed seeing a totally non-existent snake.  For if we are in illusion that the snake exists, but when the illusion is removed, only the rope exists. There is only one thing, but we can visualize two things. Likewise, if we see the truth, the universe is pure essence, Brahman; if we do not see the truth, it is simply the universe. Here universe is asat (non-being) and Brahman is sat. Both represent the Divine Mother. She is therefore called Sadasadrupadharini. 

Actions in accordance with Veda are good deeds (Satkarma) and actions against the Vedas are bad deeds (asatkarma). The Divine Mother is the support for both and in this way, She can be called Sadasdrupadharini. The Divine Mother is in these two forms of two types of knowledge sat and asat. Also called savikalpa and nirvikalpa. Vikalpa is fancy; and it is a notion conveyed by words but to which there is no corresponding reality. The horns of a rabbit are a classic example. Whatever is based on vikalpa (savikalpa) is asat (non-being or un-real) and whatever is not based on vikalpa (nirvikalpa) is sat (being). “Whatever is perceived by the intellect is asat” is the ancient wisdom.

     The Divine Mother is in sat and asat forms.

C N Nachiappan

Singapore, 16 November 2021/updated 28 August 2024.

 

 

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 660: Shri Supratishta (ōṃ supratiṣṭhāyai namaḥ)

The Divine Mother is firmly established. 

She forms the firm foundation for the whole universal structure. Based on the strength of the foundation, the upper structure gets firmness. Like a strong foundation in constructing a building, the Divine Mother provides the strength to whole universe. Due to Her immense power and strength given to the universe, it cannot be shaken by any other force. There is a Supratishta a poetic meter (Chanda’s) which has 20 Baja syllables; the Divine Mother is in this Supratishta form, and She get that name for this Nama. 

She has the firmness and power to hold the universe. If the supporting thing is firm, then, the supported thing will be firm as well. The Divine Mother supporting the universe is eternally strong and unshakeable. Earth, Sun and Moon are all moving but they have the unmoving Divine Mother as their support; so, they are firm. As the Divine Mother is holding and supporting the whole universe, She is termed as Supratishta. 

She is beyond time; so, She is firmly established. If we are to call a truth or a philosophy eternal (Sanatana), it should be without any mistake, firm through the past, the present and the future. When we label the Advaita (non-dual) philosophy and all the spiritual doctrines revealing around its axis as eternal, we mean that it has firmness that transcends the ages.

The Divine Mother is firmly established

 

C N Nachiappan

Singapore, 15 November 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 659: Shri Sarvadhara (ōṃ sarvādhārāyai namaḥ)

The Divine Mother is the support for all in this universe. 

All universal creatures both living and non-living had come from the Divine Mother. She is providing support for all in the universe. From the Divine Mother in Brahman, this universe had originated. The five key elements are created by the Divine Mother; of these, the sky supports the other four elements. The Divine Mother in Chetana (consciousness itself) form functions as citshakti. Her usual form is beautiful without any ugliness. The Divine Mother is supporting all universal beings which had come from Her. 

In this earth, mountains, valleys, rivers, tanks, oceans and cloud all have their own form. These items are supported by the earth. Likewise, for all universal beings which originated from the Divine Mother, She is supporting them all. She is spreading all over the universe to provide support for them all. After every pralaya, the re-creation process is different, yet the types of souls in the newly created universe are not changed. So, the Divine Mother is Sarva Dhara or the support for all universal things which have come from Her. 

The type of support is not used here in normal sense support and supported. For example, if we say the money is in the box, or the book is on the shelf, the box and shelf are identified as supports. What is meant as support in this Nama is not this usual type of support. When we see “blueness in the sky” or snake in the rope or milk as white in colour, we cannot separate the sky from blue or snake from the rope or white from milk. In a similar way we cannot separate the Divine Mother from the universe. Such type of support is meant here in this Nama. Everything in this universe is part of the Divine Mother and nothing is separated from Her; She is the support for all universal beings. 

The Divine Mother’s three shaktis (Iccha, jnana and kriya) are minding their own business. As such, She is the supporter of all these shaktis and all other universal things. Alternatively, all universal beings are held within the Divine Mother and She is holding them; She is being such support, is controlling all the shaktis. From the first item, the next or second item manifests, like from cotton yarn coming out; Things and time are always continuously changing or happening. Within all these activities, She is providing the support for all universal beings.

The Divine Mother is supporting all in the universe.

C N Nachiappan

Singapore, 14 November 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 658: Shri Iccha Shakti jnana Shakti kriya Shakti svaupini (ōṃ icChāśaktijJṇānaśaktikriyāśaktisvarūpiṇyai namaḥ)

The Divine Mother is the form of power of will, knowledge and action. 

Wish or will, the Iccha shakti is in desire form in Brahman. Due to this Iccha shakti, all the galaxies in the universe are functioning systematically. Each soul or creature lives happily in harmony with its own kind.  Mother and child have that attachment is the clear example in every stage. All creatures gain knowledge at their own speed and need. Tree branches and leaves grow towards the Sun’s light. That light is essential for everything in the universe. Jnana shakti is even in plants, is evident from this tree example. If we mix good and the not good type of food, even the ants, they first take the good nutritious food before taking the other type. The animals are equal or even better than mankind in searching for food indicating their wisdom or knowledge.

Mankind is motivated by desires, works for the good of all loved people. Any man understands what is good through jnana shakti and strives to attain that good thing for himself and for his loved ones. So, the souls as forms of the Divine Mother use the iccha, jnana and kriya shabtis is one interpretation of this name. 

 All universal creatures and systems use will or desire (Iccha shakti), knowledge (jnana shakti) and action (kriya shakti) for smooth operations. The Divine Mother is in all three shakti forms. Likewise, Brahma, Vishnu and Shiva are three forms of the Divine Mother. The mind will create the desire; it will try to use the knowledge and action are used for fulfilling the original objective in the same sequence. 

When a child is born, it feels a hunger for which food is needed. Mother provides the milk and to get that the child cries. This crying will give the child the needed food is the knowledge learnt in many earlier births the child’s soul had gone through. Crying is an action or using kriya shakti. So even as soon as a soul gains rebirth as a child, it can use all three shaktis in sequence as granted by the Divine Mother who is in three shaktis Herself, Iccha, jnana and kriya shaktis. 

Brahman is the original cause of the universe. At the start of creation, the energy latent in Brahman manifests as Iccha shakti, the power of will or desire (to create). Then comes the jnana shakti, the power of knowledge, deciding how creation should be done. The need for action then comes in and manifests as kriya shakti the power of creation. 

According to Sanketapaddhati, the power of will is the Divine Mother’s head, the power of knowledge is the trunk of her body and power of action, the kriya shakti Her lower divine body from waist to feet. When will or desire for action arises, proper knowledge must follow before action can follow. “He desired to give rise to many,” that Brahman desired “why not become several?” Wisdom arose to fulfill the wish, and the universe began to emerge. For every action, the will and proper knowledge are necessary; only then, proper action will take place. 

The trinity of Brahma, Vishnu and Maheshwara is another example of the same concept or idea, Bhaskar Araya quotes appropriately from Vamakesvara Tantra: “The Divine Mother, the Tripura Devi, is in three forms namely Brahma, Vishnu and Shiva. She is as the power of will, wisdom and action." 

Kriya Shakti the power of action, is said to be of five types (suta samhita): movement (spanda), counter movement (pratispanda), beginning (aramba), repetition (avartana) and spreading (paracara). A very similar division is also seen in Tarkasastra, the science of logic. There, karma is divided as rising, falling, bending, spreading and going forth to the goal. 

We should strive to keep our desires, knowledge and actions from being tainted since they are inherently divine. They represent and are part of the Divine Mother, herself.

 The Divine Mother is the power of will, knowledge and action.

C N Nachiappan

Singapore, 13 November 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 657: Shri Yugandhara (ōṃ yugandharāyai namaḥ)

The Divine Mother is the Bearer of the Yugas (age or epoch). The four well established yugas are: Krtha, Tretha, Dvapara and Kali, which are vast ages of time created by the Divine Mother as part of Her managing the universe. 

She is said to be holding Yoke; to confirm that the whole universal system is controlled by Her orders. Four yugas represent the large segment of time. The Divine Mother drives properly all four yugas’ functions. She is supporting all directions and all actions happening in the universe. The inseparable nature of Shiva and Shakti is represented in yoke ideology. Milk and white cannot be separated; similarly, Shiva and the Divine Mother are the same is the interpretation of this Nama. 

As said earlier, She is holding all four yugas. To join two objects is called yoga. For two pulling forces or two horses to go in same direction are combined through yoke. Day and night follow each other, but the Sandhya kalam is the yoke for the day and the night. Two understanding couples working on the same objective have the joining hands and legs as the yoke. Likewise, to maintain this universe, the Divine Mother provides the links to four yugas to be in right sequence. She thus forms the yuga or yoke to take care of the universe well. She is called Yugandhara. 

The Divine Mother bears the responsibility of directing four yugas; hence She can be termed as “Bearer of the Yugas”. As we have seen yuga can be said to be “yoke or a pair of pulls.” Just as bull bears the yoke for the preparation of the field for cultivation, the Divine Mother, as Maya, bears the burden of creation, and is called Yugandhara. 

The Divine Mother Herself is the pair (yuga) of Shiva and Sakti. Everything in the universe is dual in nature, like heat and cold, happiness and sorrow, victory and loss. As the Divine Mother bears the pairs of opposites, She is Yugandhara. She is at once the universe which is dual in nature and on other aspect Parashakti is beyond all dualities.

The Divine Mother is the bearer of the Yugas.

C N Nachiappan

Singapore, 12 November 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 656: Shri Yogananda (ōṃ yōgānandāyai namaḥ)

The Divine Mother is the bliss attained through yoga; She is ever in internal bliss. She is the source and the path to achieve internal bliss. 

For a yogin, the bliss he enjoys through yoga is in the Divine Mother form.  When a yogin submits to Her through yoga to merge with the Brahman, he receives the bliss. In such a state, the yogin’s mind does not look at anything else. This condition is called Yogendra. Deep sleep is also a form of Yogendra. Once the thought of outside world disappears, jivatma or soul gets the bliss from Brahman. The Divine Mother grants such bliss, She is being in that state Herself. The unison of Lord Shiva and Shakti, the Divine Mother, is specially called Shivashakti ail yam. She stays in yogin’s mind as Shivashakti Ailaya- Rupini (name 999) and Yogananda. The whole essence of this Shri Lalitha Sahasranamam is to emphasize this Shivashakti akiya rupam, the unison of two in one to grant the Divine Bliss. 

The Divine Mother enjoys bliss achieved through yoga. Bhoga, which is due to material wealth and resultant happiness, starts in physical enjoyment and later ends up in sorrow. But yoga starts with spiritual experience/enjoyment and ends in internal bliss.  In unison with Lord Shiva, She is in internal bliss. She is in the form where the yogis enjoy the bliss of the Brahman. So, when the yogis are in yoga, they merge with Brahman. They do yoga without realizing their own self. Since all the auspiciousness and enjoyments are achieved by yogis through the Divine Mother, She is aptly called Yogananda.

The Divine Mother is in the state of Yogendra, a sleep of yoga. Deep sleep is a state of bliss. Yoga is the unison of Lord Shiva and Shakti. Some scholars interpret this Namam as ‘ayogananda’ which is ayoga + ananada; Ayoga is one who has no attachments (without yoga) and ananda is one who enjoys bliss. So, She attains bliss through non-attachment. Ayoya is further divided into ay+u+ga+ to mean “who attains Lord Shiva through auspicious steps. (aya is auspiciously, U is Shiva and ga is one who goes.) In this interpretation Nanda is Alakananda, another name for river Ganga, who attained Lord Shiva. According to Padma Purana, Nanda is the name of a sacred river near Lake Pushkara and thinking of this name is enough to wipe out all our sins.

Mahisha is ajnana or ignorance; the Divine Mother is Mahishasuramardini who slays Mahisha. She is the power of jnana. Also, Nanda is the deity worshipped on first, sixth and eleventh days of the lunar fortnight, as Nidhya deity worship to reach the Divine Mother.

The Divine Mother is the bliss attained through Yoga.

C N Nachiappan

Singapore, 11 November 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 655: Shri Yogya (ōṃ yōgyāyai namaḥ)

The Divine Mother is the embodiment and the result of Yoga. This and two preceding Namas reveal the attributes of observance or practice, and achieving the most desirable four outcomes (Dharma, Artha, Kama and Moksha). 

The enjoyments got through five sensing organs may result in sorrow. In general, humans seek lower-level enjoyments at first. After many birth cycles for the soul, it starts to drop the lower-level enjoyment with determination to reach the Brahman; External enjoyments are controlled through body and mind to achieve the yoga state to reach Brahman. He seeks to understand the attributes of Brahman and learns that he is body based jivatma striving to reach Brahman. 

The Divine Mother pervades the universe eternally in unison with Lord Shiva. Therefore, She is eligible to be Yogya. A matured soul with perfectness is praised as Yogam. The Divine Mother is the example to reach such yoga status for the devotee. 

She grants the yoga to devotees for them to reach the Brahman. There is no other route or path. With such yoga to attain the Divine Mother is called Yogya. 

Maya (which is made of three gunas) influences the Supreme Brahman to show up in three forms, the knower, known and knowledge. When only Sattva Guna remains, the condition is known as Sudhanshusva. The corresponding Supreme Truth manifestation is called Isvara and Yogada (Bestower of Yoga). When Rajas are more predominant than Sattva and Tamas, the corresponding Supreme manifestation is called Yogini. Similarly, when Tamas Guna is predominant than Sattva and Rajas gunas, the corresponding Supreme manifestation is inert universe and is called Yogya. 

The observance of yoga (Yogacharanam) represents the predominantly raja’s nature of yogini, activity is the sign of rajas. Giving or bestowing yoga (yogada) is predominantly sattvic. It is related to the generosity of yogada. The possession of yoga (yoga Sampatti) by yogya represents tamasic aspect of the Divine Mother.

The the Divine Mother deserves all kinds of Yoga.

C N Nachiappan

Singapore, 10 November 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 Sithbavandar 

Shri Lalitha Sahasranamam: Namam 654: Shri Yogada (ōṃ yōgadāyai namaḥ)

The Divine Mother bestows the capabilities, power and benefits of yoga. 

She grants yoga to devotees. With sufficient efforts, material wealth can be got; yoga is like wealth acquisition. The one who collects the material wealth in small steps achieves his goal; similarly with effort in small step achievements in yoga to merge with the Brahman is possible. In every stage, it is proper to seek the Divine Mother’s blessings in gaining yoga practices. Without understanding yoga, just talking about it, cannot achieve yoga. Anyone can pray to the Divine Mother to get resultant determination and encouragement by putting in proper efforts. Those seeking yoga, enthusiastically, can get the blessing from the Divine Mother. As the Divine Mother grants yoga for Her devotees with proper efforts, She is appropriately called Yogada. 

For those who pray to Her treating Her as their Guru, their external pleasures and seeking inner strength to merge with Brahman, She lets such devotees get the yoga as She is known as Yogada. 

The Divine Mother confers the Yoga that is union of Jivatman (soul) with Brahman. She is bestowing material wealth, enjoyment as a form of her blessing on Her devotees. The Shakta doctrine, referred to here, states that divine grace is essential for Self-realization.

The the Divine Mother bestows the power of Yoga.

C N Nachiappan

Singapore, 09 November 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 653: Shri Yogini (ōṃ yōginyai namaḥ)

The Divine Mother is constantly united with Supreme Shiva (Para Shiva); She possesses the power of Yoga. 

She is called Yogini. To mature, the soul uses Yoga Shastra to learn the proper thinking process. Through such Shastra, he learns to teach his knowledge to others. He understands the universal structure, creatures etc. from such shastra learning. He matures to a higher level through such learning. The Divine Mother is the form of Yoga Shastra, who is spreading all through universe. She is an example or reference point for people learning Yoga shastra. The soul must go through the eight stages (Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, samadhi) to achieve maturity; At every stage the Divine Mother is present and by praying to Her, the soul or the human achieves maturity. 

Dharma, Artha, Kama and moksha are four rewards each devotee needs. If he can get these four items well, that is the Yogam for him in this current life. If he gets wealth and happiness only, it is called bogam. Finally, what lets the Jiva (soul) to merge with Brahman is called Yogam. The Divine Mother being the Yogini, guides the devotee who prays to Her, to merge with Brahman. 

Yogam is merging ultimately with Brahman. The mind, due to desire, through sensing organ eye, looks at outside things to become part of it. Yogam stops the actions through sensing organs to give determination to reach the Brahman. It is not enough to separate from the earlier associations with humanly pleasures but to lead to merge with Brahman is the action of the Yogam. 

The mind always seeks something outside through sensing devices. Yogam helps to stop such external actions to turn the mind to look inward to reach the Brahman. This can be achieved only by mature souls. Lord Krishna in Gita (2.50) talks about “yoga as a skill in action” Yoga is an art, there is beauty in doing it, with perfection. If properly done, yoga is making all opposing forces to bring to agreement with clear determination without looking for any specific reward and not being upset about win or lose, having the experience alone as satisfaction with balanced mindset. 

Association with outside things causes sorrow; what is perceived as happiness initially, later turns into sorrow. Even if it is happiness, it cannot be fully felt, and which can be lost. So, to ultimately merge with Brahman is the act of yoga. The Divine Mother is such form, and She is called Yogini. 

“Yoga can be said to be the restraint of mental activity” as mentioned in Patanjali’s Yoga Sutra (1.2). Yoga is stopping the activities of the mind and making it abide in Pure Consciousness. Yoga is oneness of the Jiva (soul) and Brahman. The Divine Mother is constantly in union with Lord Shiva.
The Gita says, “Equanimity is yoga”, (II.48) and “know that yoga is freedom from attachment to pain.” (IV.23). Another verse in Gita (II.50) teaches, “yoga is skill in action.” Skill exists in performing actions, but not taking pride in that act, performing fruitful actions, but having no concern for the fruit. The Divine Mother is Yoga shakti. 

Mantra shastra describes seven yoginis starting with Dakini (Please refer to Namas 475 to 534) There are countless yogis as indicated by the mantra “Mahacatuhsahsti-koti yogini gana sevita (Namam 237). The Divine Mother is the greatest Yogini of them all and their Isvari. The eight planetary deities Mangala to Sankata are also called yoginis.

The Divine Mother is united with Lord Shiva constantly.

 C N Nachiappan

Singapore, 08 November 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.

Shri Lalitha Sahasranamam: Namam 652: Shri Vedya Varjita (ōṃ vēdyavarjitāyai namaḥ)

The Divine Mother knows everything; there is nothing left for Her to know. She is omniscient. 

There is nothing that cannot be understood by the Divine Mother; She understands everything in this universe. She fully knows all the cit or knowledge. Such wisdom is within Her, it spreads all through the universe. She is omniscient and there is no comparison to it. All souls and universal creatures all are under Herself, the creator. She is in all these forms. immature souls with all such limited knowledge given to them, try to understand Her in very small measure. Great souls seek Her grace to gain more wisdom to understand and become yogis. Therefore, the Divine Mother is called Vedya Varjita. 

She has nothing left to learn. She has created this vast universe. She knows everything. She does not have partial knowledge about everything and does not have to wait to understand other materials. As She knows everything, there is nothing left for Her to know. As She is not visualizable, all Her creations needed to be visualized by the souls using the attributes, colour, Guna, and actions only are known to them. Due to all these the Divine Mother is called Vedya Varjjita. She is Omniscient. There is nothing material or spiritual that is unknown to Her. She is beyond all that is known.

The Divine Mother (in Sarasvati form) knows everything

 C N Nachiappan

Singapore, 07 November 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 651: Shri Vijjnatri (ōṃ vijJṇātryai namaḥ)

The Divine Mother knows the whole truth of the physical universe. 

She is with knowledge of both Physical materials and spiritual experience. Sun’s brilliance cannot be seen by our naked eye; what we can see is a minute brightness of the Sun. That Sun light expands and explains his brightness on its own. For all items with brightness or without brightness, the Sun’s bright light helps to identify and understand them. 

The Divine Mother’s immense knowledge is such a similar huge thing. As She is holding and explaining such knowledge, we cannot understand such full knowledge. So, She has the name Vijjnatri to reflect the knowledge source She is. 

She has understood all the truth about all universal things. She is not visible, yet She is controlling the universe. How to believe such a thing? When we think that this universe is functioning smoothly without anyone controlling it, we may start to believe that there is no need for a creator. However, for anything in this universe, we see a creator behind such a thing. In similar line of thought, to create this universe, an immense Shakti is needed. The Divine Mother is the Shakti which creates and regulates the universe. Our souls with limited knowledge, manifest into higher knowledge level which is behind all understanding of the universe. If we cannot understand anything, we can say that there are not many things in this universe. The Divine Mother with Her immense knowledge lives in every soul as Vijjnatri to educate the souls. 

Jnana and Vijjnana are used simultaneously to mean knowledge. For example, “Brahman is Sathyam, jnanam and anandam (existence, knowledge and infinity) and again “Brahman can be viewed as Vijjnanam and anandam (Knowledge and bliss).” However, the distinction is that all material knowledge is vijjana and spiritual knowledge is jnana. The knowledge which is known through study is vijnana and that arising from (spiritual) experience is jnana. In a way, vijjnana is translated as knowledge and jnana as wisdom. 

So, this Nama can be interpreted as “She who knows everything that is material or physical. Also, it can mean that She knows through special experience. Vijjnantri also means “She who protects all knowledge.”

The Divine Mother (in Sarasvati form) knows the whole truth

 C N Nachiappun

Singapore, 06 November 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 650: Shri Drushya rahita (ōṃ dṛśyarahitāyai namaḥ)

The omnipresent Divine Mother has nothing that is different from Her. 

She is beyond all universal things which have originated from Her. The things that are visible to our senses, mind and thinking are non-permanent. For the Divine Mother, there is nothing to be seen. Those things seen in our deep sleep are not actionable and they are not to be seen as the Divine Mother. Universal creatures and other living things all have ‘chit’ attributes. The person who is seeing, the act of seeing and things seen are the three key aspects. Actual seeing and things that are seen all have chit attributes. Time and place related also have chit attributes. The Divine Mother is eternally in chit form. She is forever in Her Own self.  There is nothing to be seen by Her, as all universal things have originated from Her. 

She cannot to be understood fully or seen. The reason being the created universe, its attributes, actions, forms are all within Her. The Divine Mother is in Shakti form. She is not visualizable or visible. The Divine Mother is the Mother to nature, and She is eternal. So whatever is in Her is not seen. 

One needs to see only things that are distinct from that self. There is nothing of any kind that is different from the Divine Mother in the universe. Thus, She has nothing to see in this universe.

The Divine Mother has nothing to see in this universe.

C N Nachiappan

Singapore, 05 November 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 649: Shri Adrushya (ōṃ adṛśyāyai namaḥ)

The Divine Mother is not and cannot be perceived by the sense organs. 

She is not reachable by our eyes. While creating the universe, She is keeping Herself in a non-created or hidden form. She never does the promotion of Her actions. When someone hits us, we feel the pain, but we cannot show the pain to others. Likewise, how to bring the things beyond our senses to our understanding? She is not visible to our senses. When we go beyond reasoning by senses, we can visualize the Divine Mother through our intellect. Using wisdom rather than the senses approach is the ideal way to reach the Divine Mother. She is only realizable through our wisdom. 

She is not perceivable. Drushya means to be able to see, which is understandable or visualizable. In Vedic terms, the word Drushya means knowledgeable.  Adurhsya means non-understandable or non-visualizable, which is beyond our senses. We have been created by Her and we cannot understand Her fully; we can see other things in this universe and yet we cannot understand or perceive the Divine Mother fully. We can see an elephant made of wood, and then we are missing the wood from which that elephant had been made. So, if this is the case with wood and wooden elephants, how can we perceive the Divine Mother who created us and this massive universe? 

Only the items which have three Guna based attributes are subject to our senses. The Divine Mother is beyond the three Gunas. As such She cannot be perceived in any way through the senses. Authoritative versions often refer to Her in this way: “Your form without qualities is not seen by the human eyes and the Shakti that is beyond these gunas is not easily reached by humans”.

The  Divine Mother cannot be perceived by our senses.

C N Nachiiappun

Singapore, 04 November 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 648: Shri Lila klrpta brahmanda mandala (ōṃ lilāklṛptabrahmāṇḍamaṇḍalalyai namaḥ)

The Divine Mother has created and maintained the universe purely as a simple sport (Lila).Klrpta means smooth, disciplined and  good functioning. 

She has and is ever creating billions of creatures and the whole universe as a sport as Her play. We can do great jobs without extra effort or may struggle very hard in fulfilling our important jobs. But making and running the universe is a real monumental job and a great wonder. The Divine Mother creates, maintains and dissolves during pralaya the whole universe as simple sport. What we can see in this universe may be created by us in dream or sleeping state. Like our dream state creations, the Divine Mother is creating and ruling the whole universe with much ease. Enjoying the Divine Mother’s sport is a form of good prayer to Her. 

“Without any effort is the key phrase here. The Divine Mother is creating this massive universe; it is like a simple sport for Her. Through Her different forms, She creates the universe sportingly. 

Every item or creation in this universe by the Divine Mother has smooth functioning. From the five elements (Sun, Vayu or air, water, fire, earth) to the minute creatures all function well. Even though She does these sportingly, all items in this universe are perfect in their creation, where no other defect can be found. 

How well defined and firm is the organization of her universe! A machine created by even the greatest expert becomes outdated with time. Wonder as to how precisely and with what great diversity has, She, the Divine Mother, put together this cosmic universe (machine) consisting of the Sun, the Moon, the millions of the stars, towering mountains and vast oceans which keep on working for many billions long years. And all done by Her as a simple sport! What is said about creation is equally applicable to maintenance and dissolution of the universe (machine, She who put the cosmos together can guard it and take it apart as well). 

Devi Stava says, “O Mother, even Lord Shiva is powerless to create, protect and destroy Brahma, Vishnu and other devas; but to you, governing the universe is just Lila (Sport).

      The Goddess the Divine Mother creates, maintains

and dissolves the Universe as a simple sport.

C N Nachiiappun

Singapore, 03 November 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 647: Shri Lopamudrarcita (ōṃ lōpāmudrārcitāyai namaḥ)

The Divine Mother is worshipped by Lopamurdra, the wife of the sage Agastya. 

Lopamudra, the wife of the great sage Agastya was a leading worshipper of the Divine Mother; she had to be the benchmark reference for all the Divine Mother’s worshippers. She, the Lopamudra is compared to chin mudra in wisdom aspects. All the Divine Mother worshippers use their wisdom to increase their worship to the Divine Mother. 

Sage Agastya’s wife was chosen for her all attributes by the great sage; she grew up as a princess. She is one of the twelve internal worshippers of the Divine Mother. She experienced Atmananda and gave to others. She discovered the Hathividya mantra in Srividya. When Hagrever hesitated to teach Shri Lalitha Trisathi to sage Agastya and Lopamudra, the Divine Mother appeared and recommended to him to reveal the Lalitha Trisathi to them as they were Her best devotees. Lopamudra is considered as the mantra Hathividya and  is called Lopamudra mantra. 

The Pancadasi mantra (15 syllables) is also called Lopamudra mantra. Thus, this Namam can be interpreted as” the Divine Mother is worshipped using Pancadasi mantra. 

The word Lopamudra can be interpreted as “One who stops trivial pleasures”. (lopa is less; mud is pleasure; ra is one who blocks) Worldly pleasures are indeed trivial as compared to reaching Brahman. Kerala Poet and Writer Eruttacchan said that “even Indra’s status may be obtained but for what: It is worthless’, this is in comparison to ultimate to Internal Salvation. 

Lopamudrarcita can also mean that the Divine Mother is worshipped by yogis, who, wishing to reach the infinite unequalled bliss, discard all trivial worldly pleasures.

The Goddess the Divine Mother was worshipped by Lopamudra.

C N Nachiiappun

Singapore, 02 November 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 646: Shri Satyananda svarupini (ōṃ satyānandasvarūpiṇyai namaḥ)

The Divine Mother’s form is Existence and Bliss. 

Satya means existence and reality; it does not change with time. The Divine Mother is the Sun (ya) who is the life force (sat to mean prana) of all universal beings. 

The Divine Mother is in ever Existence and in Auspiciousness form. Something is available in one period and not in another period; it is available in one place but not in another place; our body was not there earlier; our body is there now but it will not be there in the future. These are examples of other conditions if something cannot be found; there is no permanent existence for them. Our body takes shape for our birth and after of our death, it will not be there, the soul moves to another body. They are not permanent, due to Maya, time and place. The Divine Mother is eternally spreading through the universe in sat form, being the life force for all universal beings. 

All universal beings enjoy life due to the fact they originated from the ever happy Divine Mother. The jewelry made using gold are all gold; likewise, having come from the happy state of the Divine Mother, all universal beings are happy, and they enjoy the life. When such universal beings suffer due to the Maya effect, their happiness is hidden by the Divine Mother. Those beings coming from always happy the Divine Mother, always seek happiness. When they are controlled by time and place due to Maya, they have limited happy state. The Divine Mother is not controlled by such Maya effects and eternally She is presiding over the universe. 

Satyam is never destroyed or always lost. Without sorrow, joy is called Ananda. The Divine Mother is there in Existence always (eternally) with ultimate Bliss. Satyam (Existence) and Bliss are different. They are part of dharma. The Divine Mother is always in all this. The Divine Mother, Satyam and Bliss are although different are part of the Divine Mother’s forms. 

Bliss is the true nature of Brahman. Brahman is Knowledge and Bliss,as stated in the Sruti. Thus, the Divine Mother is that Brahman. We recall the earlier declaration in the Sruti that “Brahman is Existence, Knowledge and Infinity. (Satyam, JmAnam, anantam and Brahma)”

The Goddess the Divine Mother is in ever

Existence and Bliss state.

C N Nachiiappun

Singapore, 01 November 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