Shri Lalitha Sahasranamam: Namam 674: Shri Brahmani (ōṃ brāhmaṇyai namaḥ)

The Divine Mother is the sattvic essence of the Vedas (pure, goodness, serene, balanced attitude) to help Her devotees. 

Those completing college education become graduates. In work related Vedic classification, Brahmana is the highest order, which one reaches by learning the Veda and living the Vedic life. When a human is born, he is only Shudra. Only by learning the Vedas and living the Vedic life, one can reach the Brahmana state.  He is expected to Impart his knowledge to other common people. As the divinity saves him, he does not even have any thought about his body. 

One who makes a living with unexpectedly received materials, has now a house of his own to live in, never thinks about his body is called Brahmana. To sight of such a person in the world is equal to seeing the Brahman. Among females for example Anasuya, Seetha, Radha and Andal had such qualities. The Divine Mother is in such rupams; She is called Brahmani. 

In Trinity, Shiva is considered as Brahmana. He is the Lord for all Brahmanas. The Divine Mother is His spouse; She has total wisdom. She is in Brahmana’s shakti as Gayatri Devi form. In effect Lord Shiva is called Brahmana; He has the Divine Mother as His consort. 

Brahmana (feminine is Brahmani) is where the sattvic quality predominates. The Divine Mother is embodiment of wisdom in whom sattvic Guna is dominant. 

Brahmani is also a medical plant (also spelled Brahmi); the Divine Mother is in the form of the medicine which according to the Shruti, “is divine and is consciousness itself”. Parasara Shruti describes Lord Shiva as Brahmana, and Brahmani His consort is the Divine Mother.

The Divine Mother is the  spouse of Lord Shiva, called Brahmani.
 

C N Nachiappan

Singapore, 29 November 2021 /Updated 07 September 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 673: Shri Brhati (ōṃ bṛhatyai namaḥ)

The Divine Mother is immense (very big in nature). 

Brhat is Brahman; the Divine Mother is none other than Brahman. 

She is very big; Brahman is microelement and is beyond that. To take the mind to Brahman, the devotee ought to use three types of yoga methods. To look and get surprised at the Himalaya Mountain extending to sky; to look at the ocean with limitless shorelines to be surprised. And at midnight looking at the sky where the universe is spreading in all directions and its countless stars, some of which are far away in many trillions of miles. 

Sun is about 90 million miles from the earth. The sun’s rays are reaching the earth in about eight minutes at an estimated speed of 10 million miles per minute. The light travelling at such speed in one full year, is called one light year in miles. The Divine Mother shows through this example how big She is, as universe, which can expand many more times. When the devotees understand the unimaginable largeness of the Divine Mother, they try to merge with such a wide universe and through that with the Divine Mother. This is like a mere a drop of water merging with the ocean and becoming the ocean. 

She is bigger than anything we can imagine. Brhati is also 36 syllables Chandas, a meter, in Sanskrit poetry. Shri Lalitha Sahasranamam is in Asuhtub chandus which has 32 syllables. The Divine Mother is in that form also. We can recall that tattvas are also thirty-six in number.

The Divine Mother is immense or very big.

            

C N Nachiappan

Singapore, 28 November 2021/ Updated 07 September 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 672: Shri Brahmatmaikya svarupini (ōṃ brahmātmaikyasvarūpiṇyai namaḥ)

The Divine Mother’s nature is the union of Brahman and Atman (Jivatman). 

She is in the form of the Supreme Brahman and Atman (soul) in unison with Lord Shiva. Jivatman is never different from the Supreme Brahman. The sea waves can never be foreign or opposite to the whole sea or ocean. Similarly, the Brahman and the Jivatman are even in unison. Brahman, depending on the Divine Mother, can take the jivatman form. The same non-moving Supreme state is Brahman, and active actionable form is the Divine Mother. The waves are moving on the surface of the ocean, yet the ocean below is stable without any visible movement. Non-moving Brahman is also taking the moving form through the Divine Mother. Shiva functions as Sadashiva or Ardhanareesvara. In Ardhanareesvara form, the Brahman, the Jivatman are present together, which means that the Brahman itself is showing itself as Jivatman. 

Small waves and large waves are all one form of the sea. Likewise, from grass to many billions of universal creatures living and non-living are all from Brahman, and they have the form of Brahman. The low maturity human without realizing above truth thinks that he is superior, and others are lower in status. To consider all Jivatmans as part of the Brahman is the ideal way to visualize the Brahman. 

Once the human realizes that Brahman and Jivatmans are one and the same, he becomes part of the Supreme Brahman. The Divine Mother is in such blessed rupam or form. With Her blessings, when annam (food) and wealth are enjoyed by the Jivatman realizing clearly that She is the annam and the Jivatman which accepts the annam are the same. Such learning eliminates ignorance. When the blockages are released, the jivatman becomes the fully glowing atman. 

There is a Hamsa Mantram with the meaning that is “I” and “I” is that. We need not recite this mantra. Our natural breathing becomes the repetition of this mantra. The word “Soham” is experienced when we breath in and let it out. Any mantra which is not recited but gives the result is called “Ajapam”; when we reverse this mantra, it is called Hamsa Mantram. 

So, as we have seen, Brahman is Shiva and the Divine Mother in unison, which is the Supreme state. Atman is Jiva or soul. Svarupa is “having the forms of Shiva” which is the name for Hamsa Mantram. The Divine Mother in the form of Hamsa Mantram causes the unison of the Jiva (soul) with Shiva, the Supreme.

The Divine Mother is the union of Brahman and Atman (Jivatman). 

C N Nachiappan

Singapore, 27 November 2021/ Updated 07 September 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 671: Shri Vrddha (ōṃ vṛddhāyai namaḥ)

The Divine Mother is ancient. She is the First Cause being present even before universal creation. 

One explanation is that She is advanced in age (vayovrddha). Eternally, She is the First Cause of this universe and its creation; Her age cannot be established except to say that She is ancient. All souls staring from Brahman (the Divine Mother) start at the lowest maturity level. Their forms’ beauty and youth are not assured forever.  

She is in the Supreme state of maturity. When someone reaches matured age, it is called vrddha. Vrddhi is growth. The Divine Mother has got that, and She is called Vrddha. But that is not totally weakened old age. Since She is there earlier than everything else in this universe, there is nobody older than Her. She is also called affectionately called Annada and Vasuda by Her devotees and She is the creator and protector of all universal beings and non beings. 

Vrddha means, literally, as “advanced or augmented”. This may be in four different aspects: one may be advanced in wisdom (jnanavrddha); advanced in righteousness (dharma vrddha); advanced in age (vayovrddha); and advanced in wealth (dhana vrddha). All four descriptions befit the Divine Mother.

  The Divine Mother is ancient.

C N Nachiappan

Singapore, 26 November 2021 /Updated 07 September 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 670: Shri Vasuda (ōṃ vasudāyai namaḥ)

The Divine Mother gives out all wealth. Vasu means all material wealth such as grains, money and precious jewels. 

Vasu is wealth; Lord Mahavishnu’s one of the Namas often mentioned is Vasudevan, meaning that the Mahalakshmi and Vasudevan are material wealth deities. Here the Divine Mother provides the material needs of Her devotees to enable them to have a decent living. In getting such material wealth, it is appropriate to be thankful to the Divine Mother; such devotion to the Divine Mother helps to maintain the given material wealth within the devotee, without losing the wealth. In that respect the Divine Mother is provider of material wealth, who is aptly called Vasuda. 

She provides wealth. Diamond is one of the nine gems. For those who aspire for monetary wealth, it is a rare item to get a diamond. For those matured yogis, such a diamond is immaterial item. For such yogis, material wealth is a sad thing. Those who desire for current worldly wealth, the Divine Mother blesses them to have such wealth, and they are very pleased. For such desired people this Nama “Vasuda” is meaningful. 

One who receives the Divine Mother’s blessing will never lack anything, food, clothes or other essentials. “The infinite birth less Self is the giver of food and giver of wealth”. Brihadanyoka Upanishad lV.4.24). 

Wealth comes in various forms. One sage talk about eight forms of wealth; others talk about sixteen doems of wealth. The Divine Mother gives us all of this wealth. Therefore, She is called Vasuda.

The Divine Mother in Mahvishnu and Mahalakshmi

forms is providing the material wealth.

C N Nachiappan

Singapore, 25 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 669: Shri Annada (ōṃ annadāyai namaḥ)

The Divine Mother is the giver of food to all living things in this universe. 

Anna specifically means food which helps to sustain and nourish life in all living and non-living beings and things in this universe. She takes the form of food and provides the food; All embodied beings need food. Even the creatures within stone receive their food, due to the Divine Mother’s help. All universal beings get their food by various means from the Divine Mother. Four elements earth, water, fire and air provide the needed food. Food has a general name” Annam”. As the Divine Mother properly provides the food for all universal beings, She is called Annapurna. Through those four elements, She, is providing the food for all. For those who have the blessings of the Divine Mother, there is no shortage and worry about getting the food. Those who believe that they will get food through the Divine Mother’s blessings, understand this Nama Annada. 

Food (Annam) helps the universal beings to live. The Divine Mother or Annapurna holds the vessel in one hand and spoon to give out the food in another hand. The food provided by the Divine Mother gives the physical strength, wisdom and determination to Her devotees. The Divine Mother holds absolute wisdom, the food given by Her provides wisdom. Shri Sankara’s Annapurna Stotram describes all the good things given out by the Divine Mother. Before eating the food, if we recite this Annapurna Stotram and eat the food, the negative effects of eating the food will not affect us. Knowledge and determination will improve. 

The Gita says that food arising from the clouds grows from the body. The Divine Mother is the one who gives not only food, but also blesses all living beings with everything needed for sustenance of life. Shri Sankara in his famous hymn, praises the Divine Mother as “Annapurna” (fully endowed with food). he asks for more than just food. “O Devi Annapurna, sweetheart of Shiva, You, who are always full, grant me the alms of wisdom and dispassion, O Parvathi!”. (Annapurna).

The Divine Mother is Annapurna the provider of Food,

even to Lord Shiva

C N Nachiappan

Singapore, 24 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 668: Shri Dvaita varjita (ōṃ dvaitavarjitāyai namaḥ

The Divine Mother is beyond duality and shuns duality. 

She does not allow duality within Her for any reason. The souls have taken different forms. Pralaya is a different state. One of the five elements, water, takes various forms, namely, sea water, river water, well water and tank water etc. The same water can become steam, cloud and mist etc. In frozen form it is ice, deeply frozen snow etc. Water in one form cannot be mentioned as other form, However all these forms are the forms of water. In searching for Brahman, similar understanding is needed. That is called Dvaita varjita. Likewise, there is nothing different to the Divine Mother, She is called Dvaita Varjita. 

Dvaita does not fit well with the Divine Mother’s forms. There is nothing other than Herself present anywhere in this universe. She destroys all these during pralaya. She recreates everything from Herself. There may be instances to realize that Her actions are different from Herself. What is seen cannot be fully true for the Divine Mother. She is not differentiated from other things. 

It is not good to interpret this Nama as “One who has discarded or relinquished duality,” because that would seem to imply that there was duality in Her to begin with and that She abandon it. She is one without a second according to Sruti. 

The notion of duality (two) arises from delusion. Every atom in this universe is the essence of Brahman, the Divine Mother herself. The meaning of Dvaita varjita is that the Divine Mother is not tainted by even a trace of sense of duality.

The Divine Mother is beyond duality.

C N Nachiappan

Singapore, 23 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 667: Shri Nirdvaita (ōṃ nidvaitāyai namaḥ)

The Divine Mother is without duality. 

She does not allow duality; She Herself is without duality. Lord Shiva with the Divine Mother to His left side is called Ardhanareesvara. In name’s sake Shiva and Shakti are different. Like heat cannot be separated from the fire, the Divine Mother and wider universe are both same; Lord Shiva and the Divine Mother are Nirdvaita, with the meaning not two or dual is the interpretation of this Nama. 

Dvaita means which has two different forms. The Divine Mother as Ekakini is also Bhuma (many) rupa as aggregate of all existing things in this universe. So, She does not realize other things than Herself. In creation state, She is Bhuma rupa but cannot be in Dvaita rupa. Through Her blessings, Her devotees leave their Dvaita feeling and realize the Brahman, the Supreme State, is one interpretation of this Nama. 

People following a duality point view do not accept this concept. Even a non-dualist (Advaita) accepts the view that everything is dual until one reaches the Supreme Brahman. When one reaches there, he does not see anything perishable or finite in nature. As Chandogya Upanishad (Vll.24. l) says, “There is infinite in which one sees nothing else, hears nothing else, and understands nothing else. That which is infinite is immortal; that which is finite is mortal.

The Divine Mother is without the sense of duality.

C N Nachiappan

Singapore, 22 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 666: Shri Bhuma rupa (ōṃ bhūmarūpāyai namaḥ)

The Divine Mother is the aggregate of all existing things in this universe. 

Bhuma means “many” and Brahman, which is one Unique thing. She has incomparable biggest form. Bhuma can be viewed as very big thing also. Upanishads say Brahman is Bhuma. Non-moveable Para Brahman is different than the constantly moving the Divine Mother which is not to be taken. When the snake is curled up and moves, it is still a snake. Likewise, the Brahman and the Divine Mother are one and the same is the interpretation of this Nama. 

She is everything. When we say that the Divine Mother is all alone, we cannot think that She is staying in one place and specific time. There is nothing different to Her in this universe; She is everything that can be visualized in this universe. 

Bhuma rupa, coming just after previous Nama “Ekakini” (to identify Her as all alone), this can be taken to mean “many”. Devi Purana describes her thus:” Even though She is only one, through conditioning She is celebrated everywhere as Bhuma, “many’. As a crystal takes the colours of objects nearby, She does shine as Bhuma due to the different gunas”. 

When we take Bhuma as Brahman, this Nama implies that the Divine Mother is none other than Brahman. Everything in this universe is only an illusion (vivarta) form of Brahman. Just as water is one but it appears as sea wave, foam, cloud, ice and whirlpool water. Brahman is one without a second, but the Divine Mother appears in many names and forms in this universe. 

Vishnu as protector is part of Trinity. Sri Devi for wealth and Buma Devi having all the earthly creations are his consorts. Therefore, this Nama can be viewed as the Divine Mother in the form of Bhuma Devi.

The Divine Mother is Bhuma as “many”.

C N Nachiappan

Singapore, 21 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 665: Shri Ekakini (ōṃ ēkākinyai namaḥ)

The Divine Mother is the unique one. 

She is always all alone. The number of galaxies and universal creatures are innumerable; devas and asuras are all also in unaccountable numbers. All these beings are not against the Divine Mother as they all came from Her. She is the root cause to create them and to dissolve them during pralaya. Likewise, the ocean generates many millions of waves and yet it is stable at the bottom level. One of the five elements, water’s attribute is reflected in root of all elements in the Divine Mother. It is good devotion to view all these as the form of the Divine Mother. 

She is different from all other things in this universe; She had created this universe out of Her Self; Yet, She is all alone. She runs all the fourteen worlds (lokas) in this universe. She does not need any assistance from others. She is Ekakini.  Ekakini means all alone. 

She is One only. There is no second to the Divine Mother. She is in non-duality form. There is nothing of Her kind or different kind that is a second to the Divine Mother. In Devi Purana, She is praised thus, “Alone She consumes the worlds, alone She establishes them, alone She creates the universe, hence She is Ekakini.”.

The the Divine Mother is all alone.

C N Nachiappan

Singapore, 20 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 664: Shri Loka yatra vidhayini (ōṃ lōkayātrāvidhāyinyai namaḥ)

The Divine Mother directs the courses of all Her creations in the world and other galaxies in the universe. 

She controls the system of the worlds in the universe. Our present world plus six worlds in upper levels and seven worlds underneath making a total of fourteen worlds are created, stabilized and dissolved by the Divine Mother in proper manner. She is called Loka Yatra Vidhayini. 

She conducts the worlds’ movements. In every second, universal beings are created, living and dissolved; the universe and its worlds are travelling systematically. The Divine Mother controls such a system of the universe. When we reach a stage, it will appear as the end, but it continues further; this universal travel course is endless (until pralaya comes when the universe is dissolved and absorbed by the Divine Mother). All such things happen with the grace of the Divine Mother which is in vidhi or fate form.

The Divine Mother directs the course of the universe.

C N Nachiappan

Singapore, 19 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 663: Shri Aja jaitri (ōṃ ajājaitryai namaḥ)

The Divine Mother conquers ignorance. 

She has won over ignorance (avidya). Aja also means that which is not born. This indicates the ignorance in souls. As the Divine Mother had won over it, She, is called Aja jaitri. Wherever the Sun’s light is present, we cannot see the darkness, as the Sun has won over the darkness. If the Sun starts to look for or chase the darkness, he cannot identify the darkness in such places where the Sun is looking. Likewise, with all the wisdom in the Divine Mother, there is no place for ignorance; She is praised as Aja jaitri. 

This ignorance follows the jivatma in each birth; we cannot understand the first birth for the jivatma. We cannot take it as to when the creation had started after a pralaya, as early universe and souls had been dissolved and absorbed by the Divine Mother. They come out and yet it is not possible to ascertain the first birth for the jivatma. As ignorance follows the jivatma in each birth, it is not correct to establish the starting point of the ignorance, which is called aja (avidya) in jivatma; there is only an end when the jivatma attains the Brahman but has no known starting. For the souls to reach the Brahman is the end of the ignorance. The Divine Mother with all Her wisdom gives the knowledge to Her devotees to win over the avidya (ignorance). So, She is called Aja jaitri. 

Avidya which has no beginning is called aja (that is not born). “There is an unborn being, a female of red, white and black colours, who produce many offspring,” according to Sruti (Svetasvatara Upanishad 1V.5). These three colours red, white and black represent the three gunas (attributes) of rajas, sattva and tamas respectively. Avidya (ignorance) is a mixture of these three gunas and is called aja.

It is very difficult to conquer Maya, yet it is effortless for the devotees, who have gained the Divine Mother’s grace. This is the essence of this Nama. When we say that the Divine Mother conquers Maya, it also means that Her devotees will also conquer Maya, as we recognize that Her devotees are no different from Her.

Aja also means Brahma, Aja jaitri is the one who rules over Brahma.

The Divine Mother conquers ignorance (avidya).

C N Nachiappan

Singapore, 18 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 662: Shri Asta murtihi (ōṃ aṣṭamūrtyai namaḥ)

The Divine Mother has eight rupams or forms. 

Ancient documents mention that Her eight rupams are, the five elements, namely ether (akasa), water, air(vayu), fire and earth plus three others are mind, intellect and ahamkara. All universal creatures which have come up for consideration, are said to have these eight forms as the creatures represent the Divine Mother; as all creatures have come from the Divine Mother or Brahman. 

Bhava, Sharva, Ishana, Pasupathi, Rudra, Ugra, Bheema and Mahat are the eight forms of Lord Shiva. Since the Divine Mother is the Shakti for Lord Shiva, She, is also having eight forms. In one version these eight forms are identified as: earth, water, fire, air, ether (akasa), sun, moon and purusha. 

Prakruti is of two types; one is Para, which is the highest considered fundamental source; the other apara- prakruti which is split into eight types; earth, water, fire, air, ether (akasa), mind, intellect and ahamkara as mentioned in Gita (Vll – 4). The Divine Mother is also in these eight forms. 

Lakshmi (wealth), Medha(intellect), dhara the one who holds the earth, Pushti (nourishment), Gauri (flawless or blimshless), Tushti (satisfaction), Prabha (brightness), Dhruti (confidence) are a set of eight forms. The eight Vak Devis are also the Divine Mother’s forms. 

In Yogasastra, the Self is described as having eight different forms based on gunas: the embodied soul (jivatman), the inner self (antaratman), supreme self (paramaatman), unstained self (nirmalatman), pureself (suddhaatman), wise Self (jnanatman), the great self (mahatman) and elemental Self (bhutatman). The Divine Mother is said to be in these eight forms. 

In Saktirahasya, the five gross elements plus the sun, the moon and the jivatman are mentioned as eight forms for the Divine Mother. Heaven or sacrifice appears in some lists in place of jivatman.

The Goddess the Divine Mother is in eight forms.

C N Nachiappan

Singapore, 17 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