Shri Lalitha Sahasranamam: Namam 816: Shri Muni manasa hamsika (ōṃ munimānasahaṃsikāyai namaḥ)

The Divine Mother is the swan in the Manasa Lake in the minds of sages. In pure hearts of the sages, the Divine Mother sports around like a swan in Manasa Lake. Muni is a sage, who controls his five senses, does not have any desire for external things and has no attachment.

She is swimming like a swan in the hearts of sages. If the water is dirty in a lake, we cannot see the bottom of the lake. When there are waves on the surface of the lake, the nearby trees and the Chandra in the sky cannot be seen as clear reflections. In a clear lake, we can see such reflections and the bottom of the lake. Bottom is the basis for lake formation. Likewise, for our mind, the base is the soul. If our mind is dirtied, due to continuing thoughts, the pure soul is not visualizable.

Manasa lake is on the south side of Mount Kailash. This is a good example of purity of the minds of sages. We can see the white sand at fifty/sixty feet below in this lake, when there are no waves at the top. We can see the reflected image of Mount Kailash. There, the swans are playing which are like the Divine Mother residing in the hearts of the sages. Without fault, the Brahman, or the Divine Mother is spreading all over and She sports in pure hearts of the sages. Sun’s light is falling equally on all universal things. We can see the reflection of sun’s rays through a lens. The pure hearts of the sages are like such lenses, wherein we can visualize the Divine Mother’s presence.

Manasa is the mind. Manasa lake is in Mount Kailash and has been compared to the pure hearts of the sages. Swans like clear and pure water. The Divine Mother is also like the swan, and sports in pure hearts of the sages. She never leaves their hearts. She cannot get a much better place than pure hearts of the sages. She resides there as sages desired to visualize the Divine Mother. For those used to outside light, they cannot see clearly what is inside the dark cave, but with focused difficult effort, inside the cave things can be seen. For seeing such great brilliance of the Divine Mother within us, we should reduce our desires for outside things. The Divine Mother lives in such pure hearts of the sages and Her devotees.

Now splitting the Namam, as Muni plus Mana plus Sahamsika, we get the meaning that She dances wearing anklets in celebration of the proud and dedicated life of the sages. Mana is pride; Sahamsika or the anklets She is wearing, which are usually prepared or used for dancing.

The Divine Mother is the swan in the Manasa Lake in the minds of sages. 

 

C N Nachiappan

Singapore, 19 April 2022; updated 06 July 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamayis Aparna 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 815: Shri Anitya trupta (ōṃ anityatṛptāyai namaḥ)

The Divine Mother is the source of all universes. However, all Her creations are perishable and may be withdrawn into Her any moment. She is ever satisfied with all Her perishable creations.

She is happy with perishable offerings by Her devotees. There is no basic difference in human’s feelings or mind; with wooden blocks, we cannot satisfy a razing fire. Likewise, human’s desires or Kama needs cannot satisfy his mindset. When he satisfies one desire, many other desires come to his mind. The human mind may hold desires for perishable things and new needs will lead to new desires. If one uses his desired items for the Divine Mother’s worship, his new and excessive desires will get reduced.

Humans are fond of and have desires to consume various dishes, which go through their system and turn into human waste. When such food is offered first to the Divine Mother, it becomes purified. Likewise, the human with whatever perishable items is available to him, should offer to the Divine Mother to reduce desires for such perishable items. He will get more happiness in this process.

Humans desire all universal things, all perishables. They will undergo suffering for getting them. When they offer such perishable items to the Divine Mother, their happiness increases.

We know the Divine Mother is always fully satisfied with devotees’ offerings; we have seen in earlier Nama 566 “Nitya trupta” with the meaning that She is eternally contented. Here we get confirmation that She gets satisfied even with perishable items offerings. If we say that the Divine Mother is satisfied by only worship, we can say that She is Nitya trpta. If we say that She is not satisfied by these of the forms of worships, we can call Her as Anitya trpta. She is always satisfied by the devotees’ pure devotional worship and any form of offering. This is implied here.

The Divine Mother is pleased by our pujas and sacrifices using perishable things. There is a well-known verse in Gita, lX.26L “Whoever offers Me with devotion a leaf, flower, fruit or water, that offering by the pure minded, made with love, I accept. That is why a leaf, or a flower or water becomes dear to the Divine Mother.

Devotion is the most important ingredient in worship. Rituals without devotion do not please Her.

This Nama may be interpreted as aniti + atrpta. Aniti means Jiva or soul, (literally prana or vital breath) and atrpta is “one who is not satisfied.: She is not satisfied just by living alone, according to Bhaskaracarya. The Kata Upanishad, I.ii.25, describes Brahman thus: “For whom Brahmanas and Kshatriyas, even death itself, is a condiment, how can one know that, Atman!”. The Divine Mother is still devouring; surrendering the vital breath alone is not enough to satisfy Her, How can one without the proper inner transformation, know the Supreme in which all distinctions of class and creed vanish and in which even death is swallowed up?

  The Divine Mother is satisfied even by our imperishable offerings. 

C N Nachiappan

Singapore, 18 April 2022; updated 06 July 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamayis Aparna 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

 

                                                

            The Divine Mother is satisfied even by our imperishable offerings.        

Shri Lalitha Sahasranamam: Namam 814: Shri Amurta (ōṃ amūrtāyai namaḥ)

The Divine Mother has no definite form. She is without any form as in Brahman.

The universe is made up of five elements; the universal beings are dependent upon their maturity to take the appropriate forms for visualization by their senses. Earth cannot always be in sand form but can show itself as mountains and valleys, Further, water may be form and formless. River water, rainwater, and when water is frozen become hard ice blocks; the same ice due to heat turns into water and steam. Agni or fire is even better, it does not have its own form, yet it takes the shape of things it is mixing with. Air and Akasha have no form. Through these five elements, humans can take various forms.

Humans can be affectionate or hateful in nature However, with the Divine Mother’s forms, we understand that such feelings have no forms. In each of the universal being, we can visualize both forms, Murta and Amurta aspects. Air is present as amurta in specific areas whereas Akasha is spreading all over representing the Divine Mother’s formlessness. The devotees ought to pray to the Divine Mother in such Murta and Amurta forms. 

Essentially, She is formless as in Brahman. There is no constriction here with earlier Namam 813, “Murta”. One is apparent reality; the other is the ultimate truth. Forms are apparent; the formless is the ultimate essence as in Brahman.

The deluded despise Me clad in a human body, not knowing My higher nature is Lord of all “beings”, says Krisna in Gita, lX.11. His real essence is the cause of the whole universe, but ignorant people mistake Him for an ordinary being in human form.

Brahman has two aspects, murta with form and amurta, without form, says Brhadaranyaka Upanisad, ll.iii.i. The form is the universe and the formless is the Self. Also, the Vishnu Purana says, “The Brahman has two forms murta and amurta, perishable and nonperishable, both are in all beings. The imperishable is ever changeless Brahman, while the perishable is the whole universe.”

That which is perceived through the senses is gross or with form, and that is imperishable is subtle or formless. The Divine Mother is there, as form-based Universe and formless Brahman.

It is recommended to revisit earlier Namam 813 write up here to understand the Divine Mother’s Murta form, and Amurta, formless states.

 

The Divine Mother has no definite form.    

C N Nachiappan

Singapore, 17 April 2022; updated 06 July 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamayis Aparna 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 813: Shri Murta (Ohmmūrtāyai namaḥ)

The Divine Mother has a form.

In fact, She has infinite forms. The whole universe is composed of five basic elements. These five elements are the basis for us to perceive Her different forms in all living beings in the universe. All universal forms, which we visualize, are those of the Divine Mother. When the devotee realizes this concept, he need not look for a deity for worshipping. When he realizes all universal forms are of the Divine Mother, he moves towards Brahman.

Those who do not understand this and start to think the deity is a metal or stone, believe that the worshiping deity resides in the metal or stone form only. The Supreme divine has infinite form.

In temples, in Divine Mother’s Sannidhi, those who worship the Divine Mother in all directions have understood that the Divine Mother is in all forms and in all directions. Whatever we can visualize are the forms of the Divine Mother.

The Divine Mother has two basic identifications. One is visualizing forms such as Shree Rama, Shree Krishna, Durgha, and Lalitha. These are reachable through our knowledge and thinking, through our mind and senses etc. These are suitable for worshipping. So, the Divine Mother has many understandable and realizable forms such as a ‘Murtha’.

She is in these basic visualizable elements fire, water, and earth forms; akasha and air have no specific forms. From Maya and ultimately from these five elements this universe had originated. The Divine Mother is in these five elements’ forms.

She is in visualizable universe and unseen Brahman forms. Like earlier Namams Pasha Hasta and Pasha Hantri, She is in all forms. When we can visualize Her, She is Murta. We must understand though She can come to us as Amurtha or with no form, also.

The entire universe is in Vividhta form, which is the meaning of this Namam (the multitude of forms brought by Maya). This concept implies duality. The akasha is perceived through sound, the air is perceived through touch, the fire is perceived through sight, the water is perceived through taste and the earth is perceived through smell. These are all the Divine Mother’s forms. Sruti says, “All this truly is Brahman”. All is the Divine Mother Herself.

A devotee once asked Mata Amirutanadamayi, “If the Self is all pervading, should not be the life force present even in a dead body”. Her reply was, “Just because the light bulb is off or the fan stops working, we cannot conclude that electricity is off. When we put down our hand-held fan, we stop feeling the air, but the air does not cease to exist. In the same way, the Self is everywhere. The Lord is not absent anywhere. Death is just the destruction of the upadhi (imposition or limitation), the instrument, not the absence of the Self.”

  The Divine Mother has many forms. 

 

C N Nachiappan

Singapore, 16 April 2022; updated 06 July 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamayis Aparna 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 812: Shri Para mantra vibhedini (ōṃ paramantravibhēdinyai namaḥ)

The Divine Mother breaks the spell of evil mantras and actions of the enemies. The Divine Mother breaks down the Supreme mantras for easier understanding by Her devotees. She is called Para mantra Vibhedini for these two reasons.

She destroys the enemies’ evil schemes for Her devotees, some of which results in many losses and sufferings for the devotees from the enemies. If the devotees bear them all and continue with their Divine Mother worship, then She removes the devotees’ losses and sufferings. The devotees are required to bear with such losses and sufferings from their enemies. To bear the ill effects of the enemies is what the Divine Mother teaches to Her devotees. Once the devotees get the bearings of the ill effects of the enemies, they can manage the enemies on their own with the Divine Mother’s grace.

The devotees need not understand Supreme mantras. Once they fully surrender to the Divine Mother, all ill effects from the enemies turn into good activities, She converts all ill effects into positive ones for Her devotees to get happiness with Her grace.

She destroys all ill effects of the enemies; Paran is the enemy. With his evil mantras he can cause with his evil mantras the devotees to be sick, go into confusion, fear, and even kill the devotees. The enemy can use secret mantras to cheat and kill the Divine Mother’s devotees. When someone surrenders unconditionally to the Divine Mother, such ill effects will not do any harm to the devotee. The Divine Mother with Her grace makes such ill effects useless.

Para also can mean the King. The devotees may be harmed by the powers of the rulers. The Divine Mother protects Her devotees from such harms.

Srividya and other supreme level mantras are there. The Divine Mother brings them out with appropriate yogis like Manu, Chandra and ten others’ help in this process with Her grace. Those who recite Srividya mantra can eliminate their accumulated papa or sins.

She had divided the Supreme mantra, like Pancadasi mantra into twelve parts and gave the portions to the following disciples to help in this protection process: Manu, Surya, Chandra, Kubera, Lopamudra, Agastya, Manmatha, Agni, Nandikesvara, Subramanya, Siva and Durvasas. That is the second reason for calling Her the Para mantra Vibhedini.

The Divine Mother breaks the spell of evil mantras

and actions of the enemies.       

C N Nachiappan

Singapore, 15 April 2022’ updated 28 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamayis Aparna 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 811: Shri Pasha hantri (ōṃ pāśahantryai namaḥ)

The Divine Mother destroys all the bonds in the lives of Her devotees. Therefore, She is called Pashahantri.

Due to maya effect, the souls are undergoing bondages. The Divine Mother’s grace helps them to mature and brings them to merge with Her in Brahman. At each stage, the souls, depending upon their maturities, reduce their pasha or bondages. Plants and trees are bonded to the earth; through their roots, they try to spread their reach and due to that they try to graduate to other forms of living creatures.  Bees. Insects, birds, and other creatures are all on their growth paths to reach the human stage and Brahman. By eliminating the attachments, the Divine Mother destroys all the bonds for Her devotees.

Due to Karma effect, the souls are bonded. The Divine Mother ‘s grace eliminates such Karma effect. The soldiers in a war had been bonded through naga-pasham, a deadly weapon that makes the humans powerless. With the Divine Mother’s grace, they got released back to normal life from their deadly bonds. The Divine Mother, with Her grace, is doing the pasahantri function; and She is celebrated for Her graceful action.

Nama 354 “Pashupasha Vimochini” say that the Divine Mother gives relief to all creations from Pasha and bondages, She is the one who cuts the bonds of time and bonds of Karma to eliminate the rebirth of the souls. It is Her absolute grace that destroys the bonds of desire and other negative tendencies in Her devotees.

The Divine Mother destroys all the bonds in the lives of Her devotees.       

C N Nachiappan

Singapore, 14 April 2022; Updated 28 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamayis Aparna 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 810: Shri Pasha hasta (ōṃ pāśahastāyai namaḥ)

The Divine Mother holds a noose in Her lower left hand; noose is a loop with a sliding knot for tightening and loosening. This Noose can also be called lasso (used by cowboys).

Pasham is a rope used to hold and tie something. The Divine Mother uses this as a weapon. For universal life, the souls need pasham or attachment. For all creations, there is a close attachment between their biological mother and them. Each universal living being matures with these attachments. On reaching their mature level, they can visualize that these attachments ought to drop off. When they gain the ability to handle their own affairs, these attachments slowly get away from them. Humans after going through all universal experiences, need to separate from this life cycle to reach Brahman. To understand this aspect, humans have gone through many birth and death cycles. They aim  achieve four key attributes, namely, Dharma (righteous), Artha (wealth), Kama (desire), and Moksha (liberation). After humans go through such maturing experiences, the Divine Mother releases Her Pasha held in left lower hand, from Her devotees to reach Brahman.

Please see earlier Nama 8 “Ragasvarupapasadhya” for more description on noose. The Divine Mother has four, eight or thousand arms; this means four directions, eight directions or one thousand directions, to mean the whole universe is under Her watch; this shows Her sovereignty over everything in this universe.

            The Divine Mother holds a noose in Her hand

              to release Her devotees to Brahman.      

C N Nachiappan

Singapore, 13 April 2022; Updated 28 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamayis Aparna 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 809: Shri Parat para (ōṃ parātparāyai namaḥ)

The Divine Mother is the most Supreme of all the supreme ones.

She is far beyond everything in this universe. Brahma, Vishnu, and Rudra are doing their job of creating, safeguarding, and dissolving with the Divine Mother’s instructions. They are considered part of the Brahman; the Divine Mother is beyond all these three murtis.

“Para can be taken as a day in the life of Brahma and half of it is called parardha. Brahma’s life is measured in para, which is too large. Five hundred and twenty million normal universal years is one Chaturyugam. For Brahma, one thousand Chaturyugam is daytime and another one thousand Chaturyugams is nighttime. Such large day and night periods form one day for Brahma. There are three hundred and sixty-five days in one year for Brahma. He is said to be living one hundred years before reaching his end. When we think about these, it is mind blogging. She, the Divine Mother, is beyond all this. For a devotee to keep his mind calm, the Divine Mother is worshipped as Paratpara.

She is higher than all Supreme things in this universe. Yet, for one who is subtler than the subtle and grosser than the gross, the Divine Mother, there is no day or night.

Paratpara also means Supreme Knowledge that is even beyond all forms of realizable Supreme Knowledge. Basically, She is most Supreme Knowledge of all.

This and the previous Namas indicate that the Divine Mother’s nature is subtler than the subtle and grosser than the gross.

     The Divine Mother is the most supreme of 

all the supreme beings.     

 

C N Nachiappan

Singapore, 12 April 2022; Updated 28 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamayis Aparna San Ramon 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 808: Shri Paramanuh (ōṃ paramāṇavē namaḥ)

The Divine Mother is the subtlest particle.

She is subtler than subtle, microlevel. With being the Supreme, the Divine Mother can also be subtlest, micro level. She is far away from what we can visualize. For anything, a small picture projects all its aspects. Universe wide, the Divine Mother is also found to be in micro level by recent physical science studies. What we can understand here is that Supreme, the Divine Mother, can be in any form, doing any action. Being Supreme cannot be held in micro level beings alone. Akasha is very widely spread; being spread all over does not affect Akasha. Paramanu, any subtle particle cannot be other than the Divine Mother. She is the basis for all universal things. Also, Paramanu, a mantra, when recited nonstop by a devotee can elevate him to Brahman. When we visualize the Divine Mother in micro-form, all our Cit improvements are increased. The soul becomes the Brahman. By devotional effect, the soul can merge with the Divine Mother, the Supreme Brahman.

Anu is at the atomic level. The Divine Mother is subtler than the anu. She is in the most exalted mantra form.

The statement in the Sruti, “Subtler than the subtle. (anor aneeyan) ”

A very well-known Katha Upanishad; l.ii.20 says that the Divine Mother can be reached only through great effort. Anu also means a ‘mantra’. Thus, giving the meaning, “She, who is in the form of the most exalted mantra.”

                        The Divine Mother is the subtlest particle.    

C N Nachiappan

Singapore, 11 April 2022; Updated 28 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamayis Aparna 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 807: Shri Param dhama (ōṃ parasmai dhāmnē namaḥ)

The Divine Mother is the Supreme abode.

She has the supreme place (of residence). Dhamam means brightness. On solid materials, there is no brightness due to their nature. When they graduate to living beings, the brightness comes to them according to their maturity level. The Divine Mother is beyond all these beings which are always getting brightness from Her.

Dhamam can also mean a place of residence. For four elements Vayu, Water, Fire. and Earth, the fifth element Akasha are in their place of residence. Akasha itself has a place of residence within it. Likewise, the Divine Mother is the place of residence for all universal beings. During Pralaya, She absorbs all of them within Herself.

The Divine Mother occupies the highest state. Bhagavad Gita, XV.6, says that anyone reaching that state does not take birth again. Nor does the sunshine there, nor the moon, and nor the fire, having gone there, they do not return; that is my supreme abode.”

The Sruti describes this state as. “The supreme abode of Vishnu.” Kata Upanishad, l.ii.A, says Vishnu stands here for Brahman. Kumara Purana also describes the state: “My energy is Maheshvari, Gauri, spotless, tranquil, the truth, knowledge, eternal bliss, and the supreme abode; so, the Sruti also says.”

      The Divine Mother is the Supreme abode.   

 

C N Nachiappan

Singapore, 10 April 2022; updated 28 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamayis Aparna 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 806: Shri Param jyoti (ōṃ parasmai jyōtiṣē namaḥ)

The Divine Mother is the Supreme Light.

The Divine Mother is in big bright form. The sun, moon, fire and nakshatras (constellations) are all forms of the Divine Mother’s Jyoti or light. All these lose their light during the pralaya period. The Divine Mother is beyond light, time, and place. She is eternally Herself. There is nothing to compare to Her beauty. She is functioning in such a bright light form.

She has the ultimate brightness which is same as the Supreme light of the Brahman. This universe is felt and seen with Her light. Without light, it will be dark. A human’s darkness is ignorance. Sun, moon, fire, and constellations are all giving out light to the universe. The Divine Mother is all these forms.

The Divine Mother with Her Supreme Light turns the sun with a thousand rays into a much smaller light. Her brilliance or brightness is much more than ten thousand suns rising at once. Brhad-aranyaka Upanishad, lV.4.16, says, “upon that light of lights, the devas meditate for longevity.”

The Divine Mother is the Supreme Light.  

C N Nachiappan

Singapore, 09 April 2022 updated 28 June 2025.

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamayis Aparna 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 805: Shri Pushkarekshana (ōṃ puṣkarēkṣaṇāyai namaḥ)

The Divine Mother’s eyes are like lotus petals.

It is customary to compare beautiful eyes to lotus petals. Here it is the Divine Mother who has eyes like lotus petals. The universe was initially in lotus form and later bloomed. The Divine Mother eyes exhibit such blossoming.

There is an island named Pushkaram. There are seven major islands on earth. For Pushkara Island, the symbol is lotus. The Divine Mother resides on Pushkara Island also. A banyan tree is also called Pushkaram. Banyan tree is the King of trees in the forest.

During pralaya, when the universe is sinking in water, the Divine Mother shows Her affection to Shiva and worked on recreating the universe.

There is a story in Padma Purana relating to this Nama. It is said that Pushkara is a planetary conjunction when the Sun is in Vishaka constellation, and the Moon is in Krittika constellation. Then there is antagonism between the Sun and the Moon. Since the Divine Mother continues to look at them without blinking Her eyes to avoid conflict, She is called Pushkarekshana.

Padma Purana describes an image in which the universe is a lotus with its upward petals as the world of barbarians and downward petals as the world of demons and serpents. The earth is pictured as originating from the pericarp of the lotus. Pushkarekshana describes the Divine Mother, whose eyes are fixed on the protection and wellbeing of the earth formed in such manner.

The Puranas describe Vishnu, at the time of Great Dissolution, as an infant lying on banyan leaf on the island of Pushkara. There, Vishnu Himself, is referred to as Pushkara. Since the Divine Mother beheld that infant with motherly affection, She became” Pushkarekshana” (the one with eyes on Pushkara).

Pushkara also means water. In this case, it means that the Divine Mother is the one who nourishes and protects four types of waters for devas, humans, manes and demons.

 The Divine Mother’s eyes are like lotus petals. 

 

C N Nachiappan

Singapore, 08 April 2022; updated 21 June 2025.

 

References:

1.   The Thousand Names of the Divine Mother published in English by Mata Amritanandamayis Aparna 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