Shri Lalitha Sahasranamam: Namam 433: Shri Mada patala ganda bhuh (ōṃ madapāṭalagaṇḍabhuve namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother has rosy rupturing cheeks. 

Due to ‘Mada’ which also means musk, the Divine Mother’s cheeks are rosy in colour. For all persons due to blood flow, rosy colour will appear in those cheeks. If there is internal love fleeing, the cheeks become rosy as well. This is happening in common people in this universe. This common people’s example has been taken to explain the affectionate happiness of the Divine Mother in this Namam. Due to drunkenness, the people’s cheeks turn red which again had been exampled here in this Namam. 

Patala is a Sanskrit word which refers to rosy coloured flower of the same name. To express their internal happiness, the ancient girls usually wore this patala flower in their ears; again this simple action is referenced in the Namam to record the supreme happiness due to the Divine Mother’s love for Lord Kamesvara. 

With musk and patala flower, the girls drew images on their cheeks to show their happiness; such a simple incident has been used to showcase the Divine Mother’s happiness with Lord Kamesvara. Her cheeks become rosy in colour similar to patala flower due to rush of love for Lord Kamesvara. The Divine Mother’s rosy appearance may become even more beautiful due to her beloved Kamesvara’s constant presence nearby. Using musk and patala flowers to draw images on the cheeks, the Divine Mother is much beautiful. 

Great poet Kalidasa in his work on ‘Sakuntala’ describes the forest breeze carrying the fragrance of patala flowers. This Namam can also be interpreted that the Divine Mother’s cheeks are rendered fragrance by musk and the patala flowers She wears in Her ears.

 

The Divine Mother uses patala flowers,which resembles Her rosy coloured cheeks.

C N Nachiappun          

Singapore, 02 April 2021.

 

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.

The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Chithbavandar

Shri Lalitha Sahasranamam: Namam 432: Shri Mada ghurnita raktakshi (ōṃ madaghrṇitaraktākṣyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother’s eyes are reddened, rolling with rapture and inward-looking. 

With Her happiness due to drinking the Brahma bliss, Her reddish eyes are rolling very much. There needs to be no further evidence for Her total happiness. By this Namam, Her eye actions are enough to state Her happiness. This can be related to a day today worldly common man’s example. The humans who get intoxicated with alcohol and get reddish eye; whereas  as the Divine Mother is a permanent state of reddish eyes. 

‘Mada’ can mean that resulting actions on a person taking intoxicating drinks. For such a person eyes turn deep red on taking the toxic drinks; he jumps in joy. So some common men to get happiness, start drinking toxic drinks. Their eyes become very red rolling much. So the toxic drinkers’ reaction is related to the Divine Mother’s happiness in drinking the Brahma bliss. Here the toxic drinker’s appearance becomes a Namam for the Divine Mother. 

The Divine Mother originally has reddish eyes. By drinking the Brahma bliss, Her eyes, without any attachment to other worldly things, are rolling to express Her immense happiness. 

The Divine Mother’s state of great bliss is indicated by Her half-closed eyes. It is an indication and is implied that She is enjoying secret internal bliss. The meaning of these sayings is that Her eyes are enjoying one of the great joy felt by the Divine Mother. She sees Her devotees progressing on the spiritual path, leaving aside other worldly attachments.

 

The Divine Mother is ever happy state.

C N Nachiappun          

Singapore, 01 April 2021.

 

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 Chithbavandar. 

Shri Lalitha Sahasranamam: Namam 431: Shri Mada shalini (ōṃ madaśālinyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother is shining in state of excessive happiness in drinking the bliss of Brahman. Mada means opinion, thinking, happiness states. 

The Divine Mother is involved in ‘mada’ as the state of bliss. The great Shri Lalitha worshipper, Bhaskararaya describes ‘mada’ as the state of bliss which is not affected by other worldly things. That is the nature of Brahma bliss, and the Divine Mother is in that state. 

The Divine Mother’s excessive happiness can be to the level of reaching inebriation or intoxication; this happiness is the result of her enjoying the Brahma bliss. Her face and eyes turn redder in colour. Her original reddish beauty is further enhanced by the enjoyment of the Brahma bliss. 

The universal creatures, especially humans, due to their circumstances are either happy or sad. With the changing conditions, a happy person turns to sad state quickly. However, the Divine Mother is ever happy in her ananda state. She and happiness are one and the same. Her immense happiness is there always with Her. Since She is ever in that ultimate happiness state, She is called ‘madashalini’. Without being interested in other universal conditional changes, She is ever in Her happy state, is also a reason for this Namam ‘madashalini’.

 

   

 The Divine Mother is ever happy drinking Brahma bliss.

C N Nachiappun          

Singapore, 31 March 2021.

 

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.

The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Chithbavandar 

Shri Lalitha Sahasranamam: Namam 430: Shri Nitya yauvana (ōṃ nityayauvanāyai namaḥ )

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother is ever youthful. 

The universe and the Divine Mother are the same; they are not different. She is the total form of the vast universe. To understand Her is to have the wisdom at highest level. In our time scale, the universe may be very ancient (until the next pralaya comes) but its function is young as the Divine Mother herself. Those items spoiled in our use or in the universe are destroyed and new items are replacing them within the universe to keep the universe as young as possible. The Divine Mother who is eternal, even if She has seen many thousand Yugas (between two pralaya periods), She keeps the universe afresh and keeps her ever young. Those who research the universal beings or things, realize this key aspect of the universe and by Her being the universe, the Divine Mother also maintains Her youthfulness. In many of Her glories, ever keeping Herself as young is one the best known glories of the Divine Mother. She is always there as is without any growth or decay. She is as ever young. 

The Divine Mother is not subject to any change of state; She is the creator of time; time does not create Her. All universal beings go through growth and decay brought about by time. The Divine Mother is not affected by these changes; She is far beyond of all the tiny changes. She is as ever Young.

 

The Divine Mother is as ever young and rules the universe.

C N Nachiappun          

Singapore, 30 March 2021.

 

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 Chithbavandar.

Shri Lalitha Sahasranamam: Namam 429: Shri Nihseema mahima (ōṃ niḥsīmamahimnē namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother’s glory is unlimited. 

Nature is the good example for this Namam. The flower researchers say that they cannot fully explain and document the attributes of the flowers in the universe; their forms and background are far beyond the researchers reach. Physicists who do work on micro elements realize that what they know about all over the universe is also present inside the micro atom. If one analysis the stars and the galaxies in the universe, he also realizes that it is far beyond explanation. The people analyzing various universal life forms also conclude that they cannot fully explain the totalities of the universe. The Divine Mother has created all these universal things; She is managing or ruling them smoothly. So we can only praise Her as Nihseema mahima with limitless glories. To understand and praise such glories is good form of worship the Divine Mother. 

Sima is the border or limit; Nihseema is limitless. Her glories are limitless. 

All things in this universe, other than the Brahman have only limited attributes. The glories of Brahman (the Divine Mother) are limitless. The Divine Mother with unlimited glory is none other than Brahman.

 

The Divine Mother with limitless glories.

C N Nachiappun          

Singapore, 29 March 2021.

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 Chithbavandar. 

Shri Lalitha Sahasranamam: Namam 428: Shri Panca kosantara Sthita (ōṃ pañcakōśāntarasthitāyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother resides within the five sheaths. 

There is no difference between the universe and the soul or the Divine Mother. In human setup, the soul gets involved with karma and goes through the birth and death cycles. The whole universe consists of many sub worlds or galaxies. In human form, the soul lives within five sheaths. Kosa or sheath or kavacham or shirt covering can be explained further through following example. Banana tree root is covered with many sheaths of its own Banana root layers. 

In Vedanta, the five sheaths (kosas) are mentioned as follows: annamaya; pranamaya, manomaya, vijnanamaya and anandamaya Kosas. They can be interpreted as food sheath, the vital air sheath, the mental sheath, the intellectual sheath and the bliss sheath respectively. Inside the inner most sheath (bliss sheath), the Divine Mother abides; She shines as Pure Consciousness. The system of these kosas is one of the greatest analytical concepts reached by our ancient sages. The present seekers of knowledge, including many foreigners marvel at this achievement. 

In the Brahma Gita, it is indicated that Brahman, which is the essence of existence, wisdom and oneness, fills the anandamaya kosa (bliss sheath) as the support and witness of all. It is eternal essence of everything. 

Krodhabhattaraka says, ”O Mother, he alone is the knower of Brahman who knows You, blazing with radiant light inside the five sheaths of anna, prana, manas, buddhi and ananda as described in Mahaupanisad.” In Guru Adi Sankara’s commentary on Brahma sutras, both the ancient views and Sankara’s own theory on these kosas are discussed. Taittirya Upanisad (Bruguvalli) also discusses the five kosas in details. 

In these five sheaths, anna is visible to us. With food eaten and growing the human bodies is called annamaya sheath. This annamaya sheath has growth and decay. The four elements earth, water, fire and wind are involved in human bodies. By looking after the human body, the life in it is looked after as well. 

Life is linked to pranakosa. When the body is destroyed, the life is also destroyed with it. Further manokosa is capable of having happiness and sorrows. It has the Sankalpa and nisankalpa rupa. The one with determination is called Sankalpa ; without determination but suddenly happening action is called nisankalpa. Plants have anna and prana kosa. All universal beings can realize happiness and sorrow. 

Manokosa is felt high in human lives, which have happiness and sorrow. A step further up is buddhi (Vengamamba kosa) which can differentiate between things with intellectual sharpness. Within this, reasoning ananda kosa lives there. It can explain the happiness and sorrow. There in lives the soul. Like Banana root and its own covering with banana root layers, the soul is covered by five sheaths. This is to reach the Paramanada state to be with Brahman, the Divine Mother. 

For the Divine Mother, annakosa with universal elements, the universe is shining.  When we recite this Namam “Panca Kosantara sthita, we visualise and realize that the Divine Mother’s five sheaths are best mediated. The devotee who is worshipping the Divine Mother chooses to mediate upon the five sheaths. 

Soul is covered with five sheaths. The Divine Mother is within these sheaths. Each sheath as if a deity is there to be worshipped and the Divine Mother is in the bindu. The Divine Mother is in all five deities or in their rupa also. 

In Tantrasastra, the five sheaths are mentioned according to Jnanarnava : Paramjoti, Para, Niskalasambhavi, Ajapa and Matruka. Inside these sheaths at the centre, is the cakra of bliss (Sarvanandamayi cakra) in the form of the bindu. The Divine Mother, Srividya, resides there. In each of these sheaths, the Divine Mother with the same name as the sheath covering that position is worshipped.

In another interpretation, the five sheaths represent five levels of Samadhi: Samya, Laya, Vinasa, Atyantabhava and Aikya.

·         In samya, the difference between the soul and Paramatman persists.

·         In laya, the above difference between the soul and Paramatman begins to reduce or disappear, but the sense of identity is not complete.

·         In vinasa, this soul and Paramatman difference disappears.

·         In next stage atyantabhava, the sense of identity between the soul and Paramatman becomes strong.

·         In aikya, complete oneness of the soul and Paramatman is attained.

 

    The Divine Mother abides in Bindu in Sricakra.

 C N Nachiappun          

Singapore, 28 March 2021.

 

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.

The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna Thapovanam, Thiruipparaithurai, Trichy District, Tamilnadu, India with commentary by Shrimath Swami Chithbavandar 

Shri Lalitha Sahasranamam: Namam 427: Shri Ayi (ōṃ ayyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother is the “Oh, Mother!” 

Ayi can mean Aya. When we call our mother, we call Ayi or Aya affectionately. This is mostly universal of addressing one’s mother. In the Indian Marati language, Mother is called Ayi. Happiness, softness and affection are all the virtues of the Mother. Universal Mother and Jagathambal, You are the one in all things. I see you in all things; the interpretation of  this Namam can be you are the only one I see in all things. The three words turn into mahavakya “Tat Tvam Asi”. Soul and Brahman merging is explained in this Mahavakya. The Divine Mother is the universe and all the universal beings are with the Divine Mother are also represented in this Mahavakya. In Namavali form “om Ayyai namah” is used. 

Mother, sister and other close relations are called ”Ayi”. Mahishasura marthini Stottram starts with “Ayi Giri-nandini” to represent the Divine Mother. For all beings, She is the Mother and She is affectionately called Ayi. 

“Ayi!” addresses the Mother as the “dear one”. This Namam brings out oneness of the heart of the devotee and the Divine Mother, the object of the devotee’s worship. This address is not only respectful, but is also filled with utmost feeling of love. 

Tattvanarayaniya makes it clear that three words “Tat, Tvam and Ayi” indeed make up the Mahavakya, “Tat Tvam Asi” (Please refer to previous Namam 426 Tvam write up for details.). Perception of this meaning will not be clear merely from the study of scriptures. It comes out directly in one’s experience, inspired by worshipful attributes. 

 

    The Divine Mother with all Her kindness.

C N Nachiappun          

Singapore, 27 March 2021.

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 Chithbavandar.

Shri Lalitha Sahasranamam: Namam 426: Shri Tvam (ōṃ tubhyaṃ namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. 

The Divine Mother is referred to as “Thou”. 

The Divine Mother is indicated by Tvam which means Thou. From Tat / That, which represent the things already existing, this Namam refers that as Thou, which is ‘you’. If we are looking for a particular person or thing for long time and finally find it, the feeling of realization is expressed as ‘you!’ The same here, an item already existing is found as Thou. 

The soul and all beings in the universe are called ‘Tat’. When the same things are realized as Thou, then Tat and Thou are not different. The Divine Mother is in that Thou form. 

One soul is differentiated form from another soul by differentiating conditioning. The ant body is different than that of an ant-eater body. But both souls are ultimately one and the same, having come from the Brahman. Also in Bhagavat Gita, Lord Krishna gives an example: the dog and dog eaters are the souls coming from the Brahman are ultimately same.  Rudra Trisathi discussed the Universal form of Lord Shiva. Here we note the conditioning effect on different souls and bodies. In this Namam, Tvam (Thou) refers to the un-conditioned Atman. That Atman is the Divine Mother. 

This Namam ‘Tvam’ and previous Namam ‘Tat’ reveal the identity of the individual soul with the Supreme Brahman (Paramatman) given by the Mahavakya (the great declaration from Upanisads) which is “Tat tvam asi” with the meaning “That thou art”. 

There are four such Mahavakyas in vedanta.  They are namely: 

·         Prajnanam Brahma, contained in Aitareya Upanisad in Rg veda with the meaning “Consciousness is Brahman”. This Mahavakya is known as Vakya of Definition.

·         Tat Tvam Asi contained in Chandogya Upanisad in Sama veda with the meaning “That thou art”. This Mahavakya is known as Vakya of Instructing.

·         Ayam atma brahma contained in Mandaukya  Upanisad in Atharvaveda with the meaning This Self (Atman) is Brahman. This Mahavakya is known as Vakya of Contemplation.

·         Aham brahmasmi contained in Brhadaranyaka Upanisad in Yajur veda with the meaning “I am Brahman.” This Mahavakya is known as Vakya of Self realization 

Hearing, contemplation and conviction through experience are those aspects defining the greatness of Vedantic Philosophy. Each Mahavakya comes from different Upanisad, each connected to one of the four Vedas. Thus each veda has contributed or given out a Mahavakya for the mankind’s benefit. 

The body is what gives the illusion of diversity. The soul is nothing but one and only same Brahman. 

Further to explain the different bodies for the soul concept, a devotee asked the Mata Amritanandamayi, her reply was as follows: “Mother, if the soul of all us is the same (originating from Brahman), then when one person realizes the truth or Brahman, should not everyone get the same realization at the same time? Mata Amritanandamayi’s reply was as follows: “Son, when you turn the main power electric switch, the electricity reaches all the points or rooms in a house like living rooms, the kitchen and the bed rooms.  But if you want light in a specific room, you have to turn the switch on in that specific room. The human mind is the switch. Only if each person switches on his mind, will the light inside him be revealed to him.” The Namams Tat and Tvam indicate that light inside. The Divine Mother is the light. 

Tat (That) is regarded as Nirguna Brahman (attribute-less Brahman);  Tvam (Thou) as Saguna Brahman (Brahman with attributes).

In Namavali format, this Namam becomes “ōṃ Tubhyaṃ namaḥ” where Tubhyam is the derivative from the pronoun Tvam. 

 

    The Akilandeswari Devi as the Divine Mother.

C N Nachiappun          

Singapore, 26 March 2021.

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 Chithbavandar.