In Namams 275 to365, the Divine Mother’s many forms providing benefits to Her devotees in great details are discussed.
The dust on the soles of the Divine Mother’s feet is used as vermillion adoring the parting line of the hair of the Sruti Devatas (Veda identified as the Divine Mother).
Srutis are ladies. The sindura in their head hairlines is the dust from the Divine Mother.
Black is sattvic, reddish is rajasic, and whitish is tamasic attributes. These colours and gunas are within the Divine Mother. When there is a change of one attribute to another attribute, the nature takes effect.
For example: Black mixes with green colour to produce the green grass; the cow eats the grass, digests to get reddish blood; this blood turns into whitish milk given out by the cow.
Brahamanas are fully sattvic in nature. Rajasic and sattivic attributes combination is Kshtriyas. Rajasic and tamasic attributes combination is Vaisyas; and fully tamasic nature is Sudras. They are the four varnas. In people’s thinking, these four varnas differ. The Divine Mother’s creation of the humans is based on these four varnas.
Four asramas describe the human’s life stages; the matured Sannyasa is fit to merge with the Brahman. In the Divine Mother’s universe, these four varnas and four asramas are alive always. The Divine Mother is beyond anyone’s actions. Even then the Vedas try to describe Her. Vedas are treated as female and the sindura in their head hairlines is the dust from the Divine Mother’s lotus feet.
The Divine Mother’s head contains the Upanisads; the centre hairline contains Her lotus feet dust as Sindura. Kundalini sakti starts from Mualadhara in the human body; it goes through all the chakras in the body to reach the Sahasara exactly through the parting line in the head; the Divine Mother’s lotus feet dust vermillion(Sindura) forms in the hair parting line giving divinity to the embodied soul.
Vedas and Tattvas cannot fully describe the Divine Mother and Her glory. Vedas says only “not like this or not like that” way but are far from reality in describing the Divine Mother. There is no great explanation of the Divine Mother in Karmakandam. In Jnanakandam, what is said about the Divine Mother is only a very little. Even that is to some extend can be considered as a decent explanation of the Divine Mother. Vedas are not doing a fulfilling job of describing the Divine Mother. Who else is qualified to do a complete description of the Divine Mother?
The dust from the Divine Mother’s lotus feet is sacred; it becomes the decoration on the forehead of the Vedas. The Divine Mother is the origin of the Vedas. The Vedas prostrate before their mother, here the Divine Mother. The dust from Her lotus feet smears on the head of these auspicious vedas. Thus the dust becomes holier.
Bhaskararaya’s interpretation is that the Vedas are incapable of describing the true form of the Divine Mother properly.
Sivastava says, “O Paramesvara, the scriptures which are the seat of the knowledge and are dear to You are unable to describe You adequately and fall silent like women are silent from bashfulness. If even they can describe You only by saying, “not this, not that” how can a mere mortal like myself describe You properly?”.
Bhaskararaya quotes again, now from Rudrayamala: “The place reached by Vedas is reached by the Tantras also. Hence, Brahmanas, Kshtriyas, Vaisyas and Sudras are fit to worship it” This makes it clear that all four varnas are fit to worship the Divine Mother through Tantras (due Her unison with lord Shiva in Brahman).
The Lotus flower is compared to the Divine Mother feet.
C N Nachiappun
Singapore, 09 November 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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