Monday, July 13, 2020

Shri Lalitha Sahasranamam: Namam 182: Shri Niskriya (OM niShkriyAyai namaH)

In Namam 132 to 187, the Divine Mother’s Japarupam or Formlessness will be the described.

 

The Divine Mother remains action less, is free of all actions.

 

If anyone wants to do anything there are three basic things to consider, namely, intention, objective, and action itself (mental, speech, physical body). For the Divine Mother, these things are not required as there is no action "Niskriya". For example, if president of a country, being the head of the state does not do everything but he assigns other designated persons to do things as per his needs. The actions of these designated persons cannot be considered as actions of the president himself; Even though these actions could not have been done without president's instructions and or authority.

 

The cycle of universal creation, maintenance and destruction by the Divine Mother does not constitute as Her actions. For example, when a flower blossoms, the fragrance spreads all around the flower. There is no special action done by the flower. Flower is action less here. So the Divine Mother’s universal creation and re-creation processes are action less.

 

If we are to think through the Brahman, we can see a male part and powerful female part. Due to Her power, the name Sakthi comes up. So the Divine Mother is in a powerful form. Then how the Namam Niskriya will fit her? For example, a rich and wealthy person acts as a beggar in a drama. In real life he does not have to beg for his living. Likewise, the Divine Mother is controlling the universal affairs in split seconds. Namam 281 "Unmesa nimisotpanna vipanna bhuvanavalih" with the meaning that She causes a series of worlds to arise and disappear within the opening and closing of Her eyes, tells about Her powers and strengths to get things done in much faster way. She is not bonded or attached to anything in this universe. By such unattached motions, She is teaching Her devotees seeking liberation. She remains far away from actions; She is action less. Her devotees try to reach that action less and unattached state. She is managing all universal affairs; yet She is not bound by any of those actions.

 

Based on previous birth vasana, the soul takes a different body in a new birth. The Divine Mother’s grace helps to make sure that there will be no additional sin for the soul in new birth. If the devotee does his duty properly in this new birth there will be no sin added to him. If any such duty is performed, with selfish motive and desires, the sins for the soul will continue to increase. The Divine Mother is action less in this process. How we can say that She is causing problems for the devotees.  The devotees are living or acting in front of Her, the powerful Sakthi. Electricity does not rotate the fan’s position. Yet without electricity, the fan cannot give air to the surrounding place. Because of light other things are visible. The light does not make any effort on the things to be visible. Fragrance from the flower spreads without any actions from the flower.

 

Shri Adi Sankara from his own personal experience points out clearly in Manisha pancaka those actions by anyone who abides in Brahman are not actions at all. The same concept is explained in Gita (V 8.9) by Lord Krsna “I do nothing at all, thus would the truth – knower think, steadfast through seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, sizing, opening and closing eyes, remembering that senses move among the sense – objects”.

 

The Divine Mother is the atman considered as real self and inner most essence, eternal, imperishable, beyond time, not the same as body or mind or consciousness are there; but She is far beyond all these. Because of Her presence, the humans are making a living. There is no specific action needed from Her.

 

She is Niskriya, free of actions.

 

C N Nachiappun           
Singapore, 23 July 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 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.

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