In Namam 132 to 187, the Divine Mother’s Japarupam or
Formlessness will be the described.
The Divine Mother is without any parts. (Nish-kala: bereft of parts).
Kala represents fraction or parts thereof.
This namam refutes the theory that Brahmam has limbs.(AngaA)
Brahmam is Supreme Self, as He / She is without a fixed resting
place.
The presence of the Divine Mother is everywhere.
She is the root cause of every universal substance.
We cannot even think of reaching the limits of the sky and to split
it, how can we ever split the Divine Mother into parts?
She is worshipped by common devotee in female form with all parts.
But in Her Supreme Self state She is without any parts or She is Niskala.
Sri Bhaskararaya clearly says that Niskala refers to Bhramam
without qualities. He also says Niskala-dhydna is meditation on Brahamam
without parts as He is without a fixed resting place and without dependence.
This Dhyana is not meditation on form, such as face and hands.
This namam implies that the Divine Mother is to be meditated in Her
formless state; similar to meditating She and Lord Siva in their undivided unison
Supreme State.
Descriptions like this without parts, without action, tranquil,
blameless and stainless are applying to Lord Siva. Through Her undivided unison
with Lord Siva, all these are applicable to the Divine Mother also.
The formless Divine Mother is worshipped by Her devotees without
any parts or Niskala state
C N Nachiappun
Singapore, 12 June 2020.
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
Stostrom 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.
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