Shri Lalitha Sahasranamam: Namam 803: Shri Pujya (ōṃ pūjyāyai namaḥ)

The Divine Mother is worthy of worship by all universal beings.

To praise someone/something that is older/bigger/greater is mankind’s natural attribute. On behalf of Pandavas, Krishna went to Hastinapur to seek truce agreement. The opposite side had earlier decided not to show respect in court to Krishna. But when Krishna entered the court, automatically everybody stood up to praise Him. Even Duryodhana paid his respect to Krishna. The great souls or things always get their due respects.

Over the universe, there are certain things glowing, as proof of the Divine Mother’s grace and glory; mankind praises such good things as the Divine Mother’s glory. So, if there is anything worthy of respect, it is due to the Divine Mother’s grace. Once the devotee understands the Divine Mother’s glory and praises Her, it becomes a form of worship to the Divine Mother.

Youngsters pay respect to the age, learning, and meditative strengths of their elders. In turn, as they become elder, they get respected by others. The Divine Mother was there before everything else in this universe was created. She is worthy of worship by all.

She makes everyone Her followers and attendants. Saraswati Devi and Mahalakshmi attend to Her needs in Sri Nagaram. The Divine Mother occupies the position of everyone’s Guru. Therefore, She is worthy of worship in every way by all.

The Divine Mother is worthy of worship by all universal beings. 

 

C N Nachiappan

Singapore, 06 April 2022; updated 21 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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 802: Shri Puratanas (ōṃ purātanāyai namaḥ)

The Divine Mother is primordial.

She is ancient and precedes everything in this universe. We call this universe ancient. When we analyze the greatness of this universe, it goes beyond time. We usually think that time can eat up all things, but the Divine Mother is so powerful, She eats up the time itself. Nothing precedes the Divine Mother. She is timeless. She creates, nourishes and dissolves infinite arrays of universes in fraction of second. See Nama 281: “Unmesa nimisotpanna vipanna bhuvanavalih” with the meaning “She who causes a series of worlds to arise and disappear with the opening and closing of Her eyes.”

As the Divine Mother is the cause and source of creation, She is primordial, She is indeed ancient. Since the entire universe arose from Her, it is evident that She precedes everything else in this universe, to be called Puratana.

The Divine Mother is ancient.

 

C N Nachiappan

Singapore, 05 April 2022; updated 21 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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 801: Shri Pushta (ōṃ puṣṭāyai namaḥ)

The Divine Mother is always full of vigor and nourishes all Her creations well.

Nature, which is growing and glowing is of vigor and nourishment; well grown trees and plants are all full of vigor, Likewise, all active creatures have vigor. Similarly, strong bodied humans have vigor. All living universal beings growing well are due to the glories of the Divine Mother. Whenever mankind sees universal creations with vigor, it ought to see the Divine Mother’s presence in them. Such visualization is a form of worship to the Divine Mother.

Whichever universal being is full in all positive aspects can be considered vigorous. Usually there may be some shortfalls. There are thirty-six tattvas (essences). These tattvas may not be full in all living beings. But in the Divine Mother, we cannot see any shortfalls in thirty-six tattvas, She is the creator of all these tattvas and is full of vigor and nourishment. Those who are happy have vigor within them. Happiness gives fullness. The Divine Mother is in Bramahmanda form, She is Pushta with full vigor and nourishment.

Sincere worship by Her devotees nourishes the Divine Mother. The Smrti concurs with this through the statement, “Brahman is nourished by Brahmanas.” The Smrti also makes it clear that “the long-living Brahman is given the long life by Brahmanas.” Those statements assert that Brahman is well nourished by the knowers of Brahman. This does not mean that the Brahman was once weak and that the sages nourished it. When there are more jnanis, Brahman gets new life and grows, that is what meant by nourishment of Brahman.

The Divine Mother is the one who contains within Her all the thirty-six tattvas (essences) and constantly enjoys the nectar of the Brahman. Hence, She is Pustha, full of vigor and well nourished.

    The Divine Mother is always full of vigor and well nourished.           

C N Nachiappan

Singapore, 04 April 2022; updated 21 June 2025.

 

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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 800: Shri Rasa sevadhih (ōṃ rasaśēvadhayē namaḥ)

With this Nama, we complete one hundred Namas in the ninth Kala of Sun called ‘Visvakala”

The Divine Mother is the treasure-house of all rasas.

Rasa means Brahman. Brahman is the Supreme bliss. The Divine Mother is the treasure-house of such bliss.

A wide variety of ornaments are made using gold; but gold is the basis for all of them. Similarly, Brahman is showing itself as universe. Each part of the universe is bright, which is explicit. So, the rasa is the higher part in all universal beings. The glory of the Divine Mother’s forms shines in all universal beings. Understanding such glorious forms is the rasa of the Divine Mother. It is a good form of worship to Her. All things in this universe are all part of the Divine Mother and Her rasa.

Every soul’s goal is to realize Brahman’s bliss. The Divine Mother is the reservoir of that bliss. The Brahmananda Purana says, “Rasa is the Supreme Brahman, rasa is the Supreme Path. Rasa is the giver of Supreme Brightness to mankind; rasa is the seed, it is said. He is truly rasa. Having obtained rasa, the soul becomes blissful. On the authority of scriptures, rasa is the vital breath.”

Taittiriya Upanishad, II.7, declares, “He is rasa itself, the source of bliss. Having obtained the source of bliss, the soul becomes blessed.”

The Divine Mother is the treasure-house of all rasas.          

C N Nachiappan

Singapore, 03 April 2022; updated 21 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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 799: Shri Rasajna (ōṃ rasajJṇāyai namaḥ)

The Divine Mother knows all the rasas.

Rasa is sentiment or emotional expression in poetry.

The Divine Mother enjoys nine types of emotions expressed in poetry and six types of tastes.

The Divine Mother knows all types of rasas expressed in poetry. The nine types of rasas are:

1.   Romanitic (srngara, called the King of rasas)

2.   Compasanate (karuna)

3.   Heroic (virya)

4.   Comic (hasya)

5.   Furious (raudra)

6.   Terrible/fearsome (bhayanaka)

7.   Odious or disagreeable (bibhatsa)

8.   Marvelous (adbhuata) and

9.   Quiescent/peaceful (shanta)

The ability to express any of the nine rasas at appropriate times is innate in the Divine Mother.

The Divine Mother knows how to enjoy six types of tastes, namely, Sweet (Madhura), Sour (Amla), Salty (Lavana), Pungent (Katu), Bitter (Tikta), and Astringent (Kashaya). They are believed to balance the human body's doshas (energies) and are categorized based on the elements they are composed of, as explained in Ayurveda. The Divine Mother is a Knower of all tastes.

“He is rasa itself,” says the Sruthi. Brahman is rasa, the very source of bliss. The Divine Mother who is same as the Brahman, is then the knower of that bliss in Brahman.

Rasa is the sense of the taste or desire for something. Every living being has the greatest taste in its life itself, and the Divine Mother is truly the basis for those tastes.

Raasa also means the essence of anything. For example, the Brahman is the rasa of the entire universe. When the amount of knowledge to be acquired is infinite, and our capacity to learn is very limited, it is essential for us to focus on the essence of everything. There is a sloga which say the essence of all the very huge eighteen puranas – Parograpuniya, papaiya prarabeenam. That means helping others will earn us punya and harming others will result in papa(sin).

           The Divine Mother knows all the rasas.         

C N Nachiappan

Singapore, 02 April 2022; updated 21 June 2025

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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 798: Shri Kavya kala (ōṃ kāvyakalalyai namaḥ)

The Divine Mother is in the art of creative writing (Prose, Poetry and Drama).

In any language creative poetry shows the riches of the language is at the top of any joyful moment. Poetry works in each language are giving greatness to that language. Great stories, dramas and poetic works show us the richness of creativity in that language. Especially, poetic work can be three types, namely, written, musical, and dance forms. A well written poetic work will clearly convey its message to the reader. When Raga and Tala are added, it becomes a good musical to captivate the minds. Such things happen with the Divine Mother blessings. Shiva is eternally dancing, and many poetic compositions praise Shiva’s dance. It is all due to the Divine Mother’s grace that poets can create great poetic work. So, the Divine mother is called Kavya Kala.

Great poets like Adi Sankara and Kalidasa got their skills through the Divine Mother’s grace. More recently sages like Abirami Bhattar and Muthuswami Deekshitar were also blessed by the Divine Mother to create great devotional poetry. She is the Shakti for kavya creations.

Kavya also may mean the sage Surakarta who had gotten the Divine Mother’s grace to bring the dead back to life. She is in mantra form of poetic art, kala of the mantra- Sanjivani-vidya, the power to bring back to life or the power to conquer death. The Divine Mother is then the embodiment of that power, meditated on and practiced by Surakarta.

            The Divine Mother is in poetic Kala form.        

 

C N Nachiappan

Singapore, 02 April 2022; updated 21 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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 797: Shri Kala nidhih (ōṃ kalānidhayē namaḥ)

The Divine Mother is a treasure house of all arts or Kalas.

She has Her creations, all universal beings as Her wealth. Kala can be said to be living beings. For an honourable King, his real assets are his subjects; In this universe, there are very many beings in various forms and attributes; they are all the wealth of the Divine Mother.

The Kalas giving happiness are termed as Chandrakala. There are sixteen types of them. They are all indicating the Divine Mother’s states. In doing Yoga all our karmic effects are offered to the Divine Mother in the fire. Such positive punya karmas are also Kalas. They are countless and keep growing always. They all end in Supreme Brahman. The Divine Mother is such a glorious Kalanidhi.

She is the base for all Kalas. There are sixty-four identified Kalas. In addition, there are sixteen Kalas of the Moon. else Sun, Fire, Brahma, and Vishnu also have Kalas assigned in their names, as visualized Kalas; the souls are the Kala rupas of the Brahman. The Divine Mother is a treasure house to hold all these various Kalas. She is celebrated as Kalanidhi.

There are numerous riches of art hidden within the Divine Mother, just as the wealth contained in a treasure buried underground. Kala also can mean Prana, the vital air; the Divine Mother is the foundation for all these Kalas.

            The Divine Mother is a treasure house of all universal arts or Kalas.        

C N Nachiappan

Singapore, 01 April 2022; updated 21 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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 796: Shri Kama rupini (ōṃ kāmarūpiṇyai namaḥ)

The Divine Mother has an infinite number of desirable forms. She can assume any form (rupa) at Her will, based on Her desire or Kama.

She is in Kameshvara’s (Shiva) form as both are in Ardhanaree-shvara. Kameshvara’s colour, body structure, beauty, age, the ornaments He wears, and the weapons He is using are all attributes for Him and the Divine Mother. The Divine Mother’s luster and brightness are like milk. She is shining for the benefit of all universal creatures. She is fulfilling the desires of all Her creations. A devotee ought to have good reasonable desires and make positive efforts. The patient efforts he puts in for the Divine Mother worship will be rewarded by Her. Such devotees become the real children of the Kama Rupini, the Divine Mother.

Kama is basically Iccha Sakthi; this is the reason which made the Divine Mother create the universe. She takes that universe form or any other form as She desires, being Kama Rupini. By being equal to Shiva in Ardhanaree-shvara, She also has the form of Kameshvara (Shiva) or Kama, the god of love.

            The Divine Mother has desirable many forms.        

 

C N Nachiappan

Singapore, 31 March 2022; updated 15 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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 795: Shri Kama dugh (ōṃ kāmaduhe namaḥ)

The Divine Mother fulfills all Her devotees’ desires, as the Divine wish full filling Kamadhenu.

Four Purushartha goals are: Dharma (right conduct), Artha (wealth), Kama (desire) and Moksha (reaching Brahman).

Universal beings get their most reasonable desires fulfilled, which creates attachments in life. If the desired object is not got, life becomes boring. With the Divine Mother’s grace, Her devotees strive hard to get reasonable needs as desired by them.

She provides or gives the desired things for Her devotees. Like celestial wish full filling cow, Kamadhenu, the Divine Mother grants all desired wants and much more to Her devotees. She fulfills the desires of Her devotees through the flow the milk or bliss of Her graces.

The Divine Mother fulfills all Her devotees’ reasonable desires

 

C N Nachiappan

Singapore, 30 March 2022; updated 15 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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 794: Shri Kala mala (ōṃ kalāmālāyai namaḥ)

The Divine Mother wears a garland with all sixty-four forms of art or Kalas. She may also be viewed as wearing a garland of the sixteen phases of the Moon.

She is in the form of all known Kalas in this universe. She beautifies the sixty-four grouped and other unknown Kalas. She provides beauty and brightness to all them.

There are many arts in different areas and in different countries in this universe. Action such as walking stylishly is a Kala. Dance and its variants are other interesting Kalas. Through dance one can express all nine rasas. The nine rasas, also known as Nava-rasa, are a set of nine fundamental emotions or moods in Indian aesthetics and performance arts. These emotions are the core of human experience and are often depicted in various art forms, including dance, drama, and literature. These nine rasas are: Shringara (love/beauty), Hasya (laughter/mirth), Karuna (sorrow/compassion), Raudra (anger/fury), Veera (heroism/courage), Bhayanaka (fear/terror), Bibhatsa (disgust), Adbutha (wonder/amazement), and Shanta (peace/tranquility).  

Shiva is known for His universal dance as Nataraja, as in Chidambaram temple in Tamil Nadu, India. This temple is one of the temples dedicated to Shiva’s dance form. Other such temples dedicated for Shiva’s dance are Madurai, Tirunelveli, Kurtralam, and Thiru-Alangkadu; they are all in Tamil-Nadu, India.

Likewise, talking, singing, drawing, painting are some other key forms of art. All these are grouped into sixty-four forms of Kala. All these Kalas originated from nature or universe or the Divine Mother. Analyzing and appreciating each Kala form is a way of worshipping the Divine Mother. Mankind ought to use all these Kalas known to worship the Divine Mother.

The Divine Mother is the inner luster of all the arts in this universe. Bhaskarararaya gives the meaning, “She who possesses (la) the beauty (kala) of lighting (ma)’. To the devotee, the gift of the Divine Mother’s darshan often comes as flashes of lightning.

The Divine Mother wears a garland with sixty-four forms of art or Kalas. 

 

C N Nachiappan

Singapore, 29 March 2022; updated 15 Juns 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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 793: Shri Kapardini (ōṃ kapardinyai namaḥ)

The Divine Mother is His spouse of Shiva, in the form of Kapardini. She is also in the form of Mother Ganga who flows from the matted hair of Shiva.

Kapardin is Shiva; the Divine Mother is His spouse. Shiva has Kaparda or matted hair. Ganga River descends from Heaven on Shiva’s head, goes through His matted hair, before running down to the earth from Himalaya. Since the Ganga River goes through Shiva’s matted hair, she is said to be purified. Therefore, She may also be called Kapardini.

Ganga water sealed in vessels does not get spoiled for many years. Those materials and people who are associated with Shiva, all get purified. Likewise, the beings associated with the Divine Mother get purified also.

The temple at Chagalanda in India, is one of the sixty-four scared temples where the Divine Mother is worshipped as Kapardini. According to Devi Purana, Kapardini is the Divine Mother, who is also the Mother earth.

The Visvatika also gives the meaning of cow dung cakes for the word kaparda, and the following story is related. When Shiva once took the form of Mailara, the Divine Mother incarnated as Mahalasa, His spouse who wore a cow dung cake garland. Hence the Divine Mother was given the name Kapardini.

Kapardin can also mean a mala made of shells. The Divine Mother is wearing Mala made with shells. She is said to like matted hair Shiva, the Kapardin.

 The Divine Mother is the spouse of Shiva, in the form of Kapardin.  

 

C N Nachiappan

Singapore, 28 March 2022 updated 14 June 2025.

 

 

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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 792: Shri Samarasya parayana (ōṃ sāmarasyaparāyaṇāyai namaḥ)

The Divine Mother follows the path of Supreme Equanimity. She is ever in the equipose.

In Ardhanaree-shvara form, Shiva and the Divine Mother have equal status. Ardhanaree-shvara is the name for Shiva. This form implies that any prayer towards the Divine Mother is also applicable to Shiva. There is no difference between Shiva and the Divine Mother in this joint form.

When we are driving a bullock cart, the two bulls should be a matched pair. Only then, there will not be any problem in driving the cart. If there are any differences in shape and pulling strengths for the two bulls, then the two bulls will suffer in pulling the cart; Also, the driver will face similar problems in going forward. Similarly in a family, if the husband and wife have differences in their attributes, their family life will suffer. Fighting and other difficulties will occur. However, if the husband and wife have similar attributes and are like Shiva and the Divine Mother as in Ardhanareeshvara rupam, the couple will be fortunate in their family life.

Samarasyam means in all respects there is no difference in one’s status or having a steady state in everything. The Divine Mother naturally has that steady state within Her. The Divine Mother is equal to Shiva. Likewise, Shiva is equal to the Divine Mother. Both show this equality in five ways to their devotees. (These five ways are creating, protecting, dissolving, preserving and granting salvation).

Samarasa is a state of equanimity or steady wisdom (Sthita-prajna). And samarasya pertains to that state. This condition is one in which the mind does not lose its balance in happiness or pain, in profit or loss, in victory or defeat. “He whose mind is not shaken by adversity, and who in prosperity does not pursue pleasures, is free from attachments, fear and anger, is called a sage of steady wisdom” as mentioned in Gita II.56. The Divine Mother is one who is immersed in that state of steady wisdom. This state is equanimity and is also a state of identity of Shiva and Shakti.

The Divine Mother is devoted to the enjoyment of the songs Samaveda is implied when we split Nama as sama + rasya + parayana.

         The Divine Mother holds a steady state of wisdom.      

 

C N Nachiappan

Singapore, 27 March 2022; updated 14 June 2025.

 

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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 791: Shri Satya-jnana-ananad rupa (ōṃ satyajJṇānānandarūpāyai namaḥ)

The Divine Mother is truth, knowledge, and infinite bliss.

Brahman is truth, knowledge, and infinite bliss; the Divine Mother is Brahman.

The thing available but not permanent is not Satya. Due to time and place, if something is there at one time and disappears later, it cannot be Satya. Each universal being starts searching for food to keep it alive. They seek to be Satya but cannot be. The Divine Moter is far beyond and She is in Satya form; this explains this Nama.

Each soul tries to gain knowledge to prove its worth as knowledgeable. Plants and trees, without such knowledge gained, grow towards the light or sun. This is the indication of Jnana Shakti. This knowledge is available at high maturity levels. Only humans can achieve higher jnana and reach the Brahman.  The Divine Mother with Jnana rupa resides in all universal beings,

All universal beings seek happiness. In the right surroundings, the plants have a pleasant life. As the soul reaches higher maturity, the desire for happiness increases and humankind is best at seeking happiness. In meditation, yogis gain Paramananda. The Divine Mother functions as Sat-chit-ananda  Rupini, see name 700. All souls have come from Her and they try to reach that Sat-chit-ananda stage or Brahman.

Brahman is formless. But Satyam, Jnanam and Anandam identify such Brahman. The Divine Mother has these attributes within Her.

This Nama is interpreted also as follows: Sati+ajna + an-ananda + rupa with the meaning, “She who gives sorrow or pain to those who are ignorant (ajna) of truth and an-ananda wisdom (sati) to those with knowledge of the Brahman. Sati could also be Satidevi, the daughter of Dakhsa, who married Shiva; She is another form of the Divine Mother. Then She is the one who gives pain for those who are ignorant of Her true form. While jnanis get wisdom, the ignorant gets pain in this world, The Gita, chapter 18, makes it clear that all the physical pleasures which appear sweet at first, but turn out to be poison in the end.

 

The Divine Mother is truth, knowledge, and bliss.     

C N Nachiappan

Singapore, 26 March 2022; Updated 14 June 2025.

References:

1.     The Thousand Names of the Divine Mother published in English by Mata Amritanandamis AparnaSan 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