Shri Lalitha Sahasranamam: Namam 720: Shri Guhyakaradhya (ōṃ guhyakārādhyāyai namaḥ)

From Nama 684 to 741 the glories of the Divine Mother are discussed.

The Divine Mother is worshipped by Guhyaka. Guhyakas are types of devas such as Yaksas, Kinnaras, Gandharvas and Kimpurusas.. Guhyakar is also the Kubera who protects all the wealth in Kailasha.

Guhyakas serve Kubera, the holder of wealth on behalf of Shiva and the Divine Mother. The people in the current world, who go after money represent these Guhyakas. These are people praying for increasing their wealth, which they ever keep secret. The Divine Mother grants what they desire in such a way to progress them towards Brahman. Those who are keen only on amazing wealth are provided with such riches by the Divine Mother, until they reach a stage not to desire wealth anymore. So, She is called as Guhyakaradhya.

Kunera is one of twelve key worshippers of the Divine Mother. All his attendants are also called Guhyars.

Guhyaka refers to that which is most secret. It may be assumed then, that the Divine Mother is worshipped in great secrecy and thus the name ‘Guhyakaradya.

The Divine Mother is worshipped by Guhyakas in great Searcy.

CN Nachiappan

Singapore, 14 January 2022.; Updated 16 March 2025

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

 

Shri Lalitha Sahasranamam: Namam 719: Shri Ganamba (ōṃ gaṇāmbāyai namaḥ)

From Nama 684 to 741 the glories of the Divine Mother are discussed.

The Divine Mother is the Mother of Shiva’s attendants. She is also the Mother of Ganesa.

Shiva’s attendants are called ganas. She is Mother of all such ganas and lord Ganesa. Such ganas, due to their devotion to Shiva are in many forms. For such skillful Ganas, Veerabadhra is their leader. They all have Shiva as their Father and the Divine Mother as their Mother. She gets them engaged in Shiva devotion and provide wisdom with Her kindness.

Ganesa is overall leader of these ganas. As the Divine Mother, She is called Ganamba. Ganesa helps people in the right paths and blocks the people in wrong or evil ways. He is called Vigneswara as He is eliminating, the Vigna or evil. He has learned from His Mother, the Divine Mother, the process of creating blockage and removing the blockages. The Divine Mother empowers Ganesa to run the universe systematically. So, She is called Ganamba.

Devas, Siddhars, Gandavara, and Kinnaras are various types of devas who have highest maturity and reached Brahman. They are all called ganas; they are attendants to Shiva. Shiva’s Ganas also called Vasu, Rudra and Aditya form of Pitru Ganas. The Divine Mother is their Mother. Lord Ganesa is the overall leader of all these Ganas. The Divine Mother is worshipped by these groups of Ganas such as Ganamba.

 

The Divine Mother is the Mother of Shiva’s attendants or Ganas.

CN Nachiappan

Singapore, 13 January 2022; Updated on 16 March 2025.

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

 

Shri Lalitha Sahasranamam: Namam 718: Shri Mahi (ōṃ mahyai namaḥ)

From Nama 684 to 741 the glories of the Divine Mother are discussed.

The Divine Mother is Goddess Earth.

The Divine Mother is in Earth form. All creatures in this earth are based on Mother Earth; water-based ocean is about three fourths of the total earth surface, and all the creatures living in the sea all have the earth as their base. All the flying birds from the sky come down to earth as well. The Divine Mother in Earth form is holding all the creatures.

Humans dig the earth at various levels, yet Mother Earth does not do any harm back to the them. She has all the patience. Mother Earth provides all the goods to all living creatures in this world. She is the Divine Mother who takes care of all creatures in this universe.

The means to reach Brahman are all shown and happening in the earthly life. As the highly mature souls live on this earth, they are gaining punya.

Since Mother Earth is widely spread, She is called Mahi. The Divine Mothers in Mother Earth form shows Herself as Mahi holy river and its sacred waters. She is in Mahat aspect.

Mahi is also the name of a sacred river, and the Divine Mother is in the form of its waters. She is given the name Mahi, since devotees worship her on the banks of that sacred river, Mahi.

The Divine Mother is the Mother Earth with all the patience.

CN Nachiappan

Singapore, 12 January 2022.; Updated 16 March 2025

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

 

Shri Lalitha Sahasranamam: Namam 717: Shri Madhumati (ōṃ madhumatyai namaḥ)

From Nama 684 to 741 the glories of the Divine Mother are discussed.

The Divine Mother is as sweet as honey.

She is offered honey in worship by the devotees. For highly nourished food, honey is used, which is good for the human body, mind and providing oxygen to the body. Honey is not passed as waste from our bodies. The Divine Mother is in such a honey form. Para-vidya is also called Madhu-vidya. The word Madhu reflects the Brahman. She is helping the devotees in current and future lives, by providing all the wealth needed for current life; She is like honey to Her devotees. For the souls to reach the Brahman, all the happiness and auspiciousness are there. The Divine Mother is praised as Madhumati.

Honey is the key worship offering from Her devotees. Upanishads say Madhumati is vidya. Yoga sastra says Madhumati is earth and in holy river form.

Madhu is honey and intoxicating liquor. It said that honey is dear to the Divine Mother. The devotees offer more of honey to Her during worship. This Nama’s simple interpretation is that ‘She is offered Madhu in worship’.

The Divine Mother is as sweet as honey.

C N Nachiappan

Singapore, 11 January 2022.; Updated 16 March 2025

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

Shri Lalitha Sahasranamam: Namam 716: Shri Maya (ōṃ māyāyai namaḥ)

From Nama 684 to 741 the glories of the Divine Mother are discussed.

The Divine Mother creates illusion or She herself is Maya, the grand illusion.

The Divine Mother is in Maya form. One of the effects of Maya Shakti is to hide from the original thing. Ravana came in the form of deer and Seetha Devi was deceived even after Lakshmana warned Her about it; She believed that was a deer. This shows how humans are put to difficulties by Maya.

In dreaming, humans assume many positive things for them due to Maya effect and on waking up, the humans find no such things. What was there just earlier, is not there essentially due to Maya. This universe is a Maya form. Ever since we were born due to blood and energy flow our body is constantly changing. But we believe we do not go through the change due to the Maya effect.

The Divine Mother performs unusual action. She causes unexpected results. What is not fit to something is found well by Her. What is not something, She makes it look like that specific thing. Whatever is famous is made to look mean by her. She holds an immeasurable Shakti. Brahman’s shakti Maya is creating, sustaining, and holding the universe. Hreem is Beja form for Maya, who is Bhuvaneshvari Vidya. People say that Maya is making us confused. But it is our ignorance that we get confused.  Sun has no raising or setting, but it is bright as always, yet we see the sun as rising due to maya effect. Due to our greed we may think that a shiny clam shell is silver.  After testing it, we are disappointed. Is it the shell which caused us this disappointment?  It is our own illusion.

The Divine Mother gives us knowledge; She creates situations for us to get disappointment and She is testing our patience. If anyone has no selfish desire, he can reach Brahman. While knowing this, humans act as if not knowing due to Maya effect.

Maya is something that seems to be what it is not. Maya is not absence of something, but the apparent presence of something that is not real. In the known example of rope in darkness is seen as snake, Maya gave rise to not non-existent snake in the rope; it was a snake that was not the rope, as one is not scared by the absent snake; one is scared by the snake that was not the rope. These two forms of negations are different in meaning. The world is not something that is non-existent, it is just not what it appears to be. There is only Brahman. It gives appearance either as Brahman or as the universe. Therefore, we should not conclude that one is not the other; we should conclude that one is not something different from the other.

The Devi Purana says, ‘It is called Maya because it is the instrument of marvelous actions, producing unimagined results like those in dream or in magic.’

The soul dwells in this world with the mind (antahkarana) as its instrument upadhi,  meaning limitation or imposition;  whereas God dwells here with Maya as His instrument.

Maya is a strange power that makes the pure appear as impure and knowledge appear as ignorance. It hides the real nature of an object and superimposes on it something that it is not.

It is the power of Maya that creates the seasons, makes the moon wax and wane and the tides rise and fall. The power of Maya is the Divine Mother’s will power. For the creation of the universe matter and energy are not enough, willpower is the key element needed. The three sounds a, u, and m contained the sacred syllable AUM (OM) stands for the matter, energy, and willpower respectively. They are also referred to as sattva, rajas, and tamas, three Gunas and as Brahma, Vishnu, and Shiva. The Divine Mother is that willpower that prompts creation and the unison of Shiva and Shakti.

The Divine Mother has an illusion as Maya Herself.

C N Nachiappan

Singapore, 10 January 2022; Updated on 16 March 2025.

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

 

 

Shri Lalitha Sahasranamam: Namam 715: Shri Bhagaradhya (ōṃ bhagārādhyāyai namaḥ)

From Nama 684 to 741 the glories of the Divine Mother are discussed.

The Divine Mother is worshipped in the Sun’s disc. Bhaga means Sun’s disc in Anahata chakra in human hearts.

Bhaga can also mean one who creates; Her names such as Savita, Bhagavati, and Savithri have similar meaning. Sun helps to bring out all galaxies / worlds to sight. Brightness and heat are provided by the Sun as a life source for all universal beings. Ever existing Sun represents Brahman and or the Divine Mother. The powerful and shining Divine Mother is said to be worshipped at the Sun’s disc, which can be done in secret,

With Shiva and Shakti unison, the universe is being created, which represents unseen Brahman. In the Divine Mother, we worship Her in known or seen forms and unknown Brahman form. In Bhaga worship, all these things are included.

The Divine Mother is worshipped by the Sun. Bhaga is a name which means Sun, with all the Shakti of Shiva. He is one of the twelve worshippers of Shiva. Sun worships the Divine Mother to get full strength, and the Divine Mother is worshipped by devotees in Sun’s disc. When worshipping the Divine Mother in moon’s disc, we can meditate, but in Sun’s disc, we ought to focus the Divine Mother at the centre of the Sun’s disc; this form of worship satisfies the Kulottirna Devi worship also.

Bhaga also means yogini; in trigona (triangle) form of yantra, She is worshipped. For, the Divine Mother’s worship homa Kundams are made in trigona form which is called yogini Kundam. She is worshipped as Bhaga with all the Shakti of Shiva; Bhaga is a mantra syllable as well.

Bhaga also means Kamakala; reference to earlier Nama 277, Bhagamalini and Nama 279 Bhagavathi for additional meanings of the word Bhaga. Thus, the Divine Mother is one who is worshipped by six Aishwaryas, (attributes of excellence) namely: auspiciousness, supremacy, fame, valor, discrimination, and knowledge.

The Divine Mother is worshipped in the Sun’s disc.

C N Nachiappan

Singapore, 09 January 2022.; Updated 16 March 2025

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

 

Shri Lalitha Sahasranamam: Namam 714: Shri Kulottirna (ōṃ kulōttīrṇāyai namaḥ)

From Nama 684 to 741 the glories of the Divine Mother are discussed.

The Divine Mother transcends the senses of universal beings.

The Divine Mother is beyond Kulas; Objects, enjoyments and sorrow experienced through human senses are termed as Kulas. Such worldly things cannot help the soul to reach the Brahman. The Divine Mother is beyond such senses and their effects; yet such human senses help to meditate and to pray to know the Divine Mother’s physical forms in temples and places of worship. The five senses are used for Divine Mother worship and to improve the functioning of the senses, to visualize all universal things seen as the deity to be worshipped, especially the Divine Mother. The senses get cleansed. When all the hurdles are overcome, then the Divine Mother’s realization is the final stage. The Divine Mother is praised as Kulottirna.

Kuals are senses based, as we have discussed as above. The Divine Mother is beyond kulas. The knowledge gained through the senses will be the knower, knowing and the known. This is small wisdom, in comparison to the total wisdom of the Divine Mother. We cross over the kula level knowledge to reach the Divine Mother who causes such wisdom. In Sri Chakra fifth fort/level, Devi Kulottirna is to be visualized.. She is the yogini, sustaining the ever-increasing Guru lineage.

The Divine Mother is the one who transcends the inner and outer senses (kulas). She is not the object of the senses and can be reached only through meditation. Likewise, since She is beyond the senses, She is not involved in worldly joys and sorrows.

This is the line of separation between humans and Goddess. We go through happiness and sorrow through our senses; divinity is beyond the entire family of senses.

The Divine Mother transcends the senses of Her devotees.

C N Nachiappan

Singapore, 08 January 2022; Updated 16 March 2025.

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

Shri Lalitha Sahasranamam: Namam 713: Shri Guru mandala rupini. (ōṃ gurūmaṇḍalarūpiṇyai namaḥ)

From Nama 684 to 741 the glories of the Divine Mother are discussed.

The Divine Mother has within Herself the lineage of Gurus.

The Divine Mother is holding within Her the Guru lineage which starts from Lord Shiva to Aadi Shankara to ultimately our own present Guru. There is an unbroken lineage of Gurus. It is like lighting a new lamp from an existing lamp. All the Guru lineages keep going with the Divine Mother’s grace. Shri Ramakrishna prayed that the Divine Mother blessed him being within, which the Divine Mother granted. Later another Guru guided him, which he considered as blessings from the Divine Mother. Those who are sincerely devoted to the Divine Mother get all Her blessings. Normal school education may not help in this process well, This must be achieved through Guru-disciple lineage.

There is no ending for this Guru lineage as it is in circular form. Ultimately, our present-day Guru’s guidance is from Sadashiva. The Divine Mother is in Guru form to guide us. The Divine Mother holds and controls the Guru lineage. Her traditional role imparts wisdom from Guru to disciples. The Namas 710 to 713, namely: Samprasdayeshvari, Sadhu, “Ee”, and Gurumandalrupini are beautifully linked to show the Divine Mother’s glories.

Guru is Brahma, Guru is Vishnu, Guru is Shiva, Guru is the Supreme Brahman, Salutations to those holy Gurus.

India has a celebrated lineage of Guru. “I constantly bow to Narayana, Brahma, the lotus-born Shakti, Vasistha, his son Parashara, Vyasa, Gaudapada, Govinda, his disciple Shankara, Padma pada, Hastamalaka, Totaka and all my other Gurus.  This line of Gurus continues to grow.

The present Nama may be interpreted as “She who is secret of the Tantra of Kamakala, ‘as this secret is traditionally preserved by the line of Gurus. Since Guru is not distinct from the Divine Mother, the Guru lineage is a form of the Divine Mother.

The Divine Mother has within Her the lineage of Gurus 

C N Nachiappan

Singapore, 07 January 2022; Updated 16 March 2025.

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

Shri Lalitha Sahasranamam: Namam 712: Shri “Ee”. (ōṃ yai namaḥ)

From Nama 684 to 741 the glories of the Divine Mother were discussed.

The Divine Mother is the symbol “Ee’.

The Divine Mother is in “Ee” syllable form. Alphabet ‘Ee’ is in Shakti form, which points to speedy action. Walking, dreaming, and sleeping are repeated happenings. Such changing repeatedness is not with the Divine Mother. ‘Ee’ means the Supreme Brahman and it explains this aspect.

The Divine Mother is all over the universe as a dharma. This is the indication of this letter ‘Ee’. Kama is there in higher and lower levels of desires. Kama helps the souls to aim for higher maturity. The desire to reach higher maturity is a form of Kama. Until the soul reaches the Brahman, the soul does not stop. Ordinary humans are satisfied in moving one level up but one moving just a step higher in maturity does not satisfy some others., desire or greed does not have a limit. Desire to reach Brahman is the highest in devotional nature; such souls reach Brahman in current birth itself. We need to pray to the Divine Mother to grant us such highly devotional desires. The Nama ‘Ee’ represents this concept.

‘Ee’ is the third syllable in Vak bhava kootam, as specified in Panchadashi mantra which was given by Shiva to glorify the Divine Mother. EeI’ has the Shakti aspect in it. It is called ‘Kamakala’. Kamesavara is also Kaman, and His Shakti is in ‘Kamakala’ form; it points to Manmatha, the angel of Kamam. ‘A’ represents Vishnu.  His sister (the Divine Mother) and spouse of Shiva is ‘Ee’.

Earlier as Namam 322 . Sadhvi, has been seen. Here it is in the sequebce Shakati, Srphti Kari and Sadjvi. In this context, Shadhvi is seen as a Single Nama.

Brahman, which is one, becomes two-fold for the purpose of creation, dividing into quality (dharma) and things qualified (dharmi). Dharmi is Shiva; then what is dharma? The universe consists of the aggregate (samashti and individual (vyahsti)) forms. Dharma is parahanta, the egoism of the Supreme in the form of the individual. It further divides into masculine and feminine forms. The feminine form becomes the sister of Vishnu and the spouse of Shiva. She is Kamakala. The masculine form, as Vishnu governs the universe.

It is from Ee’, the Kamakala, that creation and bondage of Maya arise. 

The Vamakesvara Tantra says, “Beyond Vowels and the Visarga, beyond the wave-like knowledge that arises for the Bindu, when ‘Ee’ the real nature of light joins with the flow of vibrations, Maya arises.

According to the same Vamakesvara Tantra, Kamakala is the fourth state of souls(turiya). Kamakala is described as red in colour, which is the colour of Rajas. This Guna is the of creation.

 This Namam is chanted as “Om yai namah’.

The Divine Mother is the symbol “Ee”, the Kamakala.

  

C N Nachiappan

Singapore, 06 January 2022; updated on 08 March 2025.

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

 

 

Shri Lalitha Sahasranamam: Namam 711: Shri Sadhu (ōṃ sādhunē namaḥ)

From Nama 684 to 741 the glories of the Divine Mother were discussed.

The Divine Mother possesses equanimity, having calmness and composure, in all situations. That is why She is Sadhu. Sadhu also means the capability to do anything appropriately.

The Divine Mother has appropriate calmness and composure in any situation. Each being/thing in this universe has attributes and Gunas. The earth doesn’t look useful as mud and rocks, the stones are lying all over the place. Ruby got from that earth is a stone also and yet it is a gem. Each thing maintains its attributes. We do not need to give explanations differently than their original attributes for each being. The Divine Mother is naturally in all  forms; She displays each being’s attributes in an excellent manner That  is one  interpretation of this Nama.

Sadhu is also the capability to do a job appropriately. Shiva is full of dharma Rupa; The Divine Mother can show that She can separate Herself from Shiva and yet have the dharma. Such Shakti is Brahman itself. She can be in many forms and still be as one; as such She is Sadhu which can also mean one who does not oppose the inequality to him and bear the suffering in calmness. When others harm a person, without him opposing, he can be called a sadhu. Such harm meted out to him does not affect him. It will affect the person who causes or initiates such harm. If we hit a stone with our hands, the pain comes back to us. The Divine Mother is in Sadhu’s form.

The combination of this Namam and the next one 712 ’Ee’ can be called Sadhvi. Bhaskaracarya takes this Nama to be Sadhu meaning neutral gender and the next Namam to be ‘Ee”.

Sadhu is that which possesses calmness and composure, especially in a difficult condition. As Gita says Sadhu is abidance in yoga. Just as heat is inherent in fire and coolness in water, so is Sadhu (equanimity) to the Divine Mother.

Bhaskaracarya assigns the meaning ‘appropriate’ to the word sadhu. What is appropriate is dharma; what is inappropriate is adharma. The appropriate aspect is the Divine Mother and inappropriate is Her Maya.

The Divine Mother has equanimity,

calmness, and composure always

 C N Nachiappan

Singapore, 05 January 2022.; updated on 08 March 2025

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

Shri Lalitha Sahasranamam: Namam 710: Shri Sampradayeshvari (ōṃ sampradāyēśvaryai namaḥ)

From Nama 684 to 741 the glories of the Divine Mother were discussed.

The Divine Mother is the guardian of all sacred traditions. Sampradaya are the guidelines that are given to the disciples in the proper manner, that is the traditional wisdom imparted to the disciples through Guru’s words. Sampradaya is also a family or community tradition and dharma handed down for generations to generations.

The Divine Mother is the Ishwari for all traditional sacred procedures and rites. The high-level divine concepts and traditions including family dharmas are all kept and guided well through Guru-disciple relationships. To the extent such traditions are upheld, society improves. If the heat disappears from fire, it will lose its effectiveness. For all creatures there are appropriate living procedures. For humans’ Gunas and status, there are said guidelines which mankind is responsible to upkeep. As humans mature, their responsibilities also increase, otherwise, they will move downwards in maturity. The Divine Mother guards all such traditions. Societies not following their dharma procedures will disappear quickly.  humans get maturity and their status based on their upkeeping the set traditions. Ishwari, the Divine Mother, controls and guards the traditions. As such She is called the ‘Sampradayaesvari’.

Sampradam is what is given to the disciples by the Gurus, procedures, tradition, mantras etc. Such guidance helps the disciples to get divine grace. In turn, the disciple becomes a Guru in the future, he imparts such traditions to another set of new disciples. The Divine Mother is presiding in all these Guru-disciple traditions. Sampradaya yoginis are in the fourth level in Srichakra. The Divine Mother is in their form as well.

In Namam 709 Sadashiva Pativrata with the meaning that the Divine Mother is the devoted spouse of Shiva, we pray to both in Brahman where the spouse role for Shiva and the Divine Mother is just a formality. As in Nama 708 Sarvopadhi Vinir Mukta with the meaning that the Divine Mother does not have any limitations, She is the Shakti in Brahman.

Shiva has all the dharmas; the Divine Mother is in total dharma form. In Brahman, there is no distinction. In our imaginations, we visualize Her in many forms and names to help understand Her, even if it is a very small portion of Her total self. Shiva and the Divine Mother are one and the same; to separate them is like to separate heat and fire, which are the same. Each has a separate attribute without them being combined. So, for our understanding, Brahman is said to be Shiva and the Divine Mother together; such explanations establish that the Divine Mother is ‘Sampradayaesvari’.

The Divine Mother is the presiding deity (Goddess) for the wisdom being transferred through Guru-disciple relationships. The Divine Mother is also the one who is worshipped using the Panchadasi (15 syllables) mantra according to the prescribed rules.

Although the Divine Mother is without any attributes and without dependences on anything, the traditional view is that She is having attributes and dependences. Devotees invoke Her in images, Salagrama (sacred stones) and worship Her through traditional Archana and mudras for getting both worldly and spiritual gains. The Divine Mother is thus called the Ishwari of sacred traditional rites or ’Sampraadyaeshvari’.

The Divine Mother is the guardian of all sacred traditions.

C N Nachiappan

Singapore, 04 January 2022; updated 02 March 2025

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 Sithbavandar 

Shri Lalitha Sahasranamam: Namam 709: Shri Sadashiva pativrata (ōṃ ōṃ sadāśivapativratāyai namaḥ)

From Nama 684 to 741 the glories of the Divine Mother were discussed.

The Divine Mother is Sadashiva’s devoted and chasten spouse. 

The Divine Mother is the beloved spouse of Kameswara (Shiva). In this world, only the wife with total devotion submits to her husband. There will be no difference in opinion and views between the two. Such a couple, if they uphold their married life, will understand the Divine Mother’s devotion to Shiva. She us In unison, with Shiva’s scheme of thinking and planning. She implements them.

Shiva and the Divine Mother function as one. The Sun is not different from its bright light. The unison of Shiva and the Divine Mother is such. When Shakti is removed, from Shiva, He becomes just an inactive body. Similarly, without Shiva the Divine Mother will be without any support. As the Divine Mother is fully devoted and submitted to Shiva, She is getting His full support. For all the glories of the Divine Mother, Shiva is supporting Her fully. This Nama reflects the souls’ devotion to Brahman, the unison of Shiva and the Divine Mother.

As the Divine Mother is the spouse of Shiva, She always considers Shiva as important and looks after Him. She is called the devoted spouse. She makes it Her Shiva is auspicious always. As a devoted spouse of Shiva, eternally without any upadhi or limitation, She serves her spouse always.

The Divine Mother’s faithfulness to Shiva has been indicated earlier in Namam 39 ‘Kamesa jnata saubghagya mardavoru dvayanvita’ with the meaning that the beauty and softness of the inner thighs of the Divine Mother are known only to Kamesa, Her spouse. See also Namam 272 Sada Shiva and 911 Shadshiva kudumbini. All these Namas underscore the Divine Mother’s unison with Shiva,

Aadi Shankara in Soundariya Lahari sloka 96 explains the Divine Mother’s devotion Shiva as follows:

"kalatram vaidhatram kati kati bhajante na kavayah

sriyo devyah ko va na bhavati patih kairapi dhanaih

mahadevam hitva tava sati satinamacarane

kucabhyam asangah kuravaka taror apy asulabhah"

The wife of Brahma, how many poets does she not woo?

How many are there not, who, by having some wealth, can claim Lakshmi's hand?

O constancy's ultimate meaning, outside Shiva

The contact with Your breasts is hard even to a favourite garden tree

In this verse, 96, Sarasvati, Lakshmi, and Parvati are discussed together to underline that the former two, who belong to the context of relativism and hedonism, cannot be of the same order as Parvati in her relationship with Shiva. Vedic learning and wealth are still mundane considerations, tending to have a horizontal reference. Only in the case of Parvati and Shiva is the relation of pure and disinterested vertical order. Even thus fully verticalized, fulfilling the requirements of constancy between husband and wife as understood in the human context, the last line wishes to emphasize the unique superiority of Parvati's constancy, to the exclusion, not only of rivals to Shiva, but also excluding anything extraneous to the wholehearted self-sufficiency of their intimate union, in which they are locked in each other's arms.

The Divine Mother is Lord Sadashiva’s devoted spouse.

C N Nachiappan

Singapore, 03 January 2022. Updated on 02 March 2025.

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

 

 

Shri Lalitha Sahasranamam: Namam 708: Shri Sarvopadhi vinirmukta (ōṃ sarvōpādhivinirmuktāyai namaḥ)

From Namam 684 to 741 the glories of the Divine Mother were discussed. 

The Divine Mother is free from all apparent and real limitations.

The Divine Mother stays beyond all limitations. when water turns into steam, there is no upadhi to explain the state of steam. Ice and snow are forms that have their own upadhi. Rainwater, river water, and tank water are other limitations of the water. The Divine Mother is in all universal creations’ forms is Her upadhi. She is taking the forms of living and non-living things.

There are as many billions of mindsets as there are universal creatures.  They all have their mindset as their limitation.  The human has reached the peak of all universal creatures; yet he cannot release himself from the limitations. He considers that these limitations are needed due to Maya (illusion). Thoughts like I am a learned person, and ‘I’ belong to high class in society are some of the limitations he creates for himself. With all these, the yogin status comes to him as a limitation. Ganga river water is higher than other waters is the limitation put on Ganga River water. With all these, humans must surmount all limitations; only then, they become eligible to seek Brahman. The Divine Mother stays beyond all these upadhis or limitations, She gives Her grace to the devotees.

Due to associations, things will look different and be hidden is one’s understanding of the word upadhi or limitation. A Red flower on a clear spadika Lingam (Lord Shiva) will show the Lingam as red color. When the red flower is removed, the Lingam gets its original appearance. Red flower is the upadhi here. Likewise, there are things that will temporarily show different form/color. The Divine Mother is beyond all these limitations, and She stays firm eternally. When the Upadhi hiding Her is removed, we can visualize Her as She comes out of the Guha or cave in our hearts.  Hiding is part of Divine Mother’s attributes. When upadhis such as I, mine, are removed, the soul merges with the Brahman. She is such unlimited state, in unison with Lord Shiva in Brahman.

Upadhi is limitation or conditioning and support. Everything we see has some upadhi. In the system of five great elements and their upadhi as discussed in Vedanta, akasa (ether) can be perceived through sound; akasa is where sound is. The hands that beat to the rhythm of music can produce sound because they enclose a part of akasa (ether). Akasa manifests only through the upadhi (conditioning) of sound. The Sun’s rays falling on the desert cause the illusion of a mirage. Sunlight is the upadhi that creates mirage. On the still water surface of a lake, trees appear upside down. The water surface is the upadhi here. All knowledge is associated with such a limitation (upadhi). Only the Divine Mother is beyond all upadhis.

Limitations or qualifications such as Mother of Skanda (Muruga), who is also the spouse of Lord Shiva or daughter of Himavat are upathi as well. Her identity is most secret, a non-dual aspect beyond all this. One may ask, how can we insist that non-duality is the only reality, when there are scriptures which admit duality and those which admit only non-duality. Duality is the truth of today’s existence, while non-duality is the ultimate truth. All the distinctions seen in the dual world arise from illusion. All the scriptural sayings directly or indirectly explain the non-dual nature of the Supreme Brahman. All other sciences deal with the practical day-to-day world. Therefore, it is enough if we ascribe a significance in the plane of common experience to those mantras exhibiting a dual aspect. This Namam also means that the limitations imposed by logicians do not affect the Divine Mother; She is beyond all the limitations.

The Divine Mother is beyond all limitations.

C N Nachiappan

Singapore, 02 January 2022; updated 02 March 2025

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

  

ஸ்ரீ லலிதா சகஸ்ரநாமம் படிப்பதன் நன்மைகள் Written By சி. என். நாச்சியப்பன் சிங்கப்பூர்

ஸ்ரீ லலிதா சகஸ்ரநாமம் என்பது அன்னையின் ஆயிரம் பெயர்கள். லலிதா சகஸ்ரநாமத்தைப் பாராயணம் செய்யும்போது லலிதாம்பிகையின் பெருமைகள் மட்டுமல்ல, ஆன்மீகம் பற்றிய விழிப்புணர்வு மந்திரங்கள், தந்திரங்கள், பிரபஞ்சத்தின் படைப்பு ரகசியங்கள் என்று முழுமையான ஞானம் உருவாகும். சரஸ்வதியின் குருவான ஹயக்ரீவர் அகத்திய மகரிஷிக்கு லலிதா சகஸ்ரநாமத்தின்பெருமைகளை பின்வருமாறு கூறுகிறார். 

தேவியின் ஆயிரம் நாமங்களை உமக்குக் கூறினேன். இவை ரகசியங்களுள் ரகசியமானது. இதைப் போன்ற துதி ஒன்றுமில்லை. இது நோய்களைப் போக்கும், செல்வத்தை அளிக்கும், அபமிருத்யுவைப் போக்கும் (அப மிருத்யு என்றால் அகால மரணம்), நீண்ட ஆயுள் தரும், பிள்ளைப்பேறு இல்லாதவர்களுக்கு பிள்ளைச்செல்வம் தரும். 

கங்கை முதலிய புண்ணிய நதிகளில் முறைப்படி பலதடவை நீராடுதல், காசியில் கோடி லிங்கப் பிரதிஷ்டை செய்தல், க்ரஹன காலத்தில் கங்கைக் கரையில் அசுவமேத யாகம் செய்தல், பஞ்ச காலங்களில் நீர் வசதியற்ற இடங்களில் கிணறு வெட்டுதல், தொடர்ந்து அன்னதானம் செய்தல், இவை எல்லாவற்றையும் விட மிகுந்த புண்ணியமானது லலிதா சகஸ்ரநாமப் பாராயணம். 

இது பாவத்தை நீக்கும். பாவத்தை நீக்க இதனைவிட்டு வேறு உபாயம் தேடுபவன் பயனில்லாதவன். பௌர்ணமியன்று சந்திர பிம்பத்தில் தேவியை தியானம் செய்து வழிபட்டு இதனைப் படிக்க நோய்கள் நீங்கும், பூத பிசாசு உபாதைகள் விலகும், இதனைப் பாராயணம் செய்யும் பக்தனின் நாவில் சரஸ்வதி தேவி நர்த்தனம் ஆடுவாள், வாக்கு பலிதம் உண்டாகும், கல்லாதவைகள் தானாக பக்தனுக்கு தெரிய வரும், எதிரிகளை பேச முடியாது வாக்ஸ்தம்பம் செய்துவிடுவாள், அரசனே எதிர்த்தாலும் அன்னையின் பக்தனிடம் தோல்வி அடைவான், இதனைப்பாராயணம் செய்பவன் பார்வை பட்டாலே தோஷங்கள்விலகிவிடும். 

ஸ்ரீ சக்கிரத்தில் பிந்துவிலுள்ள லோக மாதாவை அடைய பயன்படும் ஸ்ரீவித்யை போன்று மந்திரமோ, ஸ்ரீ லலிதாம்பிகையைப் போன்று தேவதையோ, லலிதா சகஸ்ரநாமம் போன்று ஸ்தோத்திரமோ உலகில் இல்லை. 

பூர்வ ஜென்ம புண்ணியத்தால் மட்டுமே இதனைப் பாராயணம் செய்யும் வாய்ப்பு கிட்டும். கடைசிப் பிறவியாக இருந்தால் மட்டுமே ஸ்ரீவித்யா ஜெபமும், சகஸ்ரநாம பாராயணமும் செய்ய முடியும். தேவியின் அருளின்றி யாரும் இதனைப் பெறமுடியாது என்றெல்லாம் பலவாறாக பலச்ருதி என்றபகுதியில்ஹயக்ரீவர் அகத்தியருக்கு உபதேசிக்கிறார். 

லலிதா சகஸ்ரநாமத்தில் இன்னொரு சிறப்பு, இதைப் பாராயணம் செய்யும்போது நமது சமயத்தின் அனைத்து கடவுளையும் வழிபட்ட புண்ணியம் நமக்கு சேரும். எனவே லலிதா சகஸ்ரநாமத்தின் பொருள் அறிந்து பாராயணம் செய்ய முயலுங்கள். எதை அடைய விரும்பகிறீர்களோ அது தானாய்வந்து சேரும்..

அகத்திய முனிவருக்கு இதைக்கேட்ட லலிதா சகஸ்ர நாமத்தின் பெருமையைப் பற்றி எடுத்துக் கூறினார் ஹயக்ரீவர்.  அகத்தியர் பெரிதும் மகிழ்ந்து, 'லலிதா சகஸ்ரநாமத்தை எந்த அதற்கு ஹயக்ரீவர் அன்னையின் அருள்முழுமையாக கிடைக்கும்?' எனக் கேட்க சென்று 'பூலோகத்தில் அன்னை மனோன்மணியாக வீற்றிருக்கும் திருமியச்சூர் அங்கு சகஸ்ரநாமத்தை கூறி அன்னையை வழிபடவும்' என்றார். அகத்தியர் உடனே தன் மனைவி லோபமுத்திரையுடன் திருமியச்சூர் சென்று லலிதாம்பிகையை தரிசித்து, லலிதா சகஸ்ரநாமம் சொன்னார். அம்பாள் மகிழ்ந்து அத்தம்பதிகளுக்கு நவரத்தினங்களாக தரிசனம் தந்தாள். 

கண் திறப்பதற்குள் லோக மாதா அண்ட சராசரங்களையும்  படைத்தும், காத்தும், அழிக்கும் வல்லமை படைத்தவள். தன்பக்தனுக்கு விளையாட்டாக நன்மைகள்செய்பவள். 

அபிராமி பக்தனின் தேவையை அறிந்து, அவன் கேட்காமலேயே தானாக வந்து உதவி செய்பவள். வீசி அமாவாசையை அந்தாதி பாடிய பௌர்ணமி பட்டருக்கு உதவி செய்ய, தன் இடது காது அணிகலன்களை வானத்தில் ஆக்கி, ராஜ தண்டணையிலிருந்துகாத்தாள். 

பாஸ்கராயர் என்பர் ஸ்ரீ லலிதா சகஸ்ரநாமத்திற்கு விளக்க உரை எழுதியவர். எந்தவித சந்தேகங்களுக்கு  அவளுடைய விளக்கமே முடிவாக வைத்துக் கொள்ளப்படுகிறது. தனது இறுதி காலத்தை திருமீயச்சுரில் லலிதா அம்பிகையை தினம் வணங்கி வந்தார். குடும்பம் வறுமையில் வாடியது.  செல்வத்தை சகஸ்ரநாமத்தில் அபர்ணா என்ற நாமம் ஒருவரது கடன்களை அடைத்து, கடன்களை அடைத்து, செல்வத்தை கொடுக்க வல்லது. அதை அவர் உச்சரிக்கும் போது, ஒருபெண் அவருடைய வீட்டில் கடன்களை அடைத்து,செல்வத்தை உண்டு பண்ணினாள். 

இதே  பாஸ்கராயர் காசியில் இளம் வயதில் வேதம் கற்ற காலங்களில், தேவியின் கோடிக்கணக்கான நாமங்களைச்சொல்ல, அவரின் எதிரிகளிடமிருந்து காத்தாள். 

மற்ற எல்லா தெய்வங்களையும் பக்தனுக்கு மோட்சம் கிடைக்க வழி விட லோக மாதா தாயின் கருணையோடு, மிக எளிதாக தன் செய்கின்றாள். 

லோக மாதா புகழ் போற்றி! போற்றி!

The Divine Mother Lalithambigai

Written by C N Nachiappan doe Penang Murunga Temple Kumbhaabesgha Malar.

23 March 2025
Singapore

Shri Lalitha Sahasranamam: Namam 707: Shri Guhya rupini (ōṃ guhyarūpiṇyai namaḥ)

From Nama 684 to 741 the glories of the Divine Mother were discussed.

The Divine Mother has a secret form. She is hidden from a plain view and is not easily understood. (A devotee has to be properly initiated by a Guru to begin understanding Her.)

What is not understood by normal or common sense is called Guhya. One example, when water is in steam form, it in Guhya form. The sea on its surface has constant waves, yet the bottom of the sea is calm and stable, which is in non-understandable, guhya form. The Divine Mother’s form is like that guhya form. For people without all the wisdom, She is in guhya form; what is seen outside is a very small fraction of the Divine Mother, yet Her full form is hidden as Guhya, which cannot be visualized; She is Guhya Rupini.

As we have seen, Guhya means hidden, which is a secret not easily understood by humans. Without Guru’s guidance, we cannot understand the Divine Mother’s hidden form. Even though the sastras give good details on the Divine Mother’s form, without wisdom, one cannot get to understand Her. So, She is in Guhya form. Those sages, who understood the guhya form do not want to inform others about it. So, they are also Guhya, like the Divine Mother.

In describing the Divine Mother as the Mother of Guha (Subrahmanya or Muruga), it may seem though we are accepting concepts rooted in duality. The present Nama helps to establish that even though such descriptions are followed by us, common sense and worldly approach tells us that duality is not the result of an analysis of truth. Ultimately, one non-duality survives. And that is in turn the most secret or not easily perceived. That is why the Divine Mother is described as having a secret or hidden form.

Suta Samhita makes it clear: we worship the Divine Mother who has assumed the form of the Guru, who has the form of secret knowledge and who is beloved of Her secret devotees and who resides in the secret place’.

The Divine Mother, who is perceived by external sense has the form of the material universe; She who is known only by the inner form of wisdom, jnana. The Divine Mother is ‘Guhya Rupini’ because She is in her nature of wisdom. ‘Among all the Upanisads, the Divine Mother is the Guhyoupanisad’, according to Kurma Purana.

(In Tantric worship, Ghuya means the female reproductive organ. In Tantric, worship the female organ is worships as symbol of fertility.)

 

The Divine Mother is in secret or Guhya form.

 

C N Nachiappan

Singapore, 01 January 2022; updated 02 March 2025

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