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.