Shri Lalitha Sahasranamam: Namam 689: Shri Rajya lakshmi (ōṃ rājyalakṣmyai namaḥ)

The Divine Mother is the embodiment of the prosperity of all kingdoms. 

She is in the form of Rajyalakshmi or prosperity for the kingdom. Those who have divine grace, get kingdoms to rule, those who are able rulers or kings are considered as Vishnu form. After winning the Mahabharata war, the eldest of the Pandavas, Dharma Raja refused the kingdom, but his grandfather ordered him, by saying that he is to look after the people in the kingdom and he should become the ruler. Due to that with Rajyalakshmi’s grace the kingdom prospered.

She, the Rajyalakshmi, provider of wealth of materials, grains, and intellectual gathering for the rulers of the kingdoms.

There is also a mantra called ‘Rajyalakshmi’, which is described in Tantrarajyam. The Divine Mother is in this form of the mantra ‘Rajyalakshmi’.

In a broader sense, this Name means that the material happiness of all living beings of the universe is from the Divine Mother.

The Divine Mother is universal prosperity.

C N Nachiappan

Singapore, 14 December 2021.; updated 02 February 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 688: Shri Raja pita niveshita nijashrita (ōṃ rājapīṭhanivēśitanijaśritāyai namaḥ)

The Divine Mother elevates to royal thrones those who surrender to Her, seek refuge in Her. 

For those who are devoted to Her She, grants the positions equivalent to Raja pitam (royal thrones). Tamil poets have praised Her Divine Grace by saying that, “it grants all that is wished by the devotee. When the devotee is not expecting anything in return for his good deeds, Her Divinity grants all its total Self and Grace to the devotee.” Depending upon the maturity level of the devotee, the Divine Mother grants Her rewards. Raja pitam granting is a much lower level of reward. Matured devotees even get Indra’s status from Her. For those who leave out all their desires but look for Her Kindness and Grace, She, grants Liberation from samsara (death and birth) cycle by getting the devotee merging with the Brahman.

Those who seek to attain Her, She grants the Raja pitam to them. For those, who seek refuge in Her, take Raja pitam, but only want to attain Brahman are called ‘Nijashritas’. She let them become kings.

Shri Ramayana fame Hanuman is said to be next Brahma and Mahabali is to be the next Indra as the Vedic documents mention. They are not seeking such positions. For divine rule, such selfless souls are needed. So, the divine force willingly offers such positions to them.

Those who seek to attain the Divine Mother, also released from their previous karma balances. Even if they are given kingdoms, without getting caught in enjoyment of the positions, they will rule as Karma yogis like water drops on lotus leaves without getting attached.

All high positions in human life result as much from divine grace as from our own efforts. Efforts alone are not enough. We are struck in various stages in our life without any progress, not because of lack of our desire, effort, or ability to go beyond. Over and above all, there is the unavoidable controlling factor of divine grace. It must be in our favour with our surrender to the Divine Mother

The Divine Mother grants royal thrones for refusing in Her,

C N Nachiappan

Singapore, 13 December 2021; updated 02 February 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 687: Shri Rajatkripa (ōṃ rājatkṛpāyai namaḥ)

The Divine Mother’s compassion rules over and captivates everyone.

She is full of kindness and compassion. Depending upon one’s mindset and attitude, one’s ability to show the level of kindness to others comes out. Mature souls show their kindness without hesitation. In Ramayana, Vali had taken his younger brother’s wife, and Shri Rama decided to punish him with death.  Since Vali realized his evil action, Shri Rama granted salvation to him. The Divine Mother with motherly nature shows Her unlimited compassion to all. When humans err and they repent to the Divine Mother, Her compassion comes in freely to them. This proves the point that to submit to the Divine Mother is to always get Her grace and blessings.

Her compassion is very famous. It shines at all places and times. She does not look for reasons to shower her compassion to all. Fathers’ love and kindness will mostly be hidden. Mothers’ love for their children will be explicit and more affectionate

In general, there is a limit to one’s compassion, but the Divine Mother’s compassion is limitless. It freely flows towards everyone, friends, and foes alike. It reaches those near and far. That is Rajatkripa, the Divine Mother. That is the glory of Her compassion.

Kripa means "mercy", "grace", "compassion" or "kindness"

The Divine Mother’s Compassion is reaching everyone.

C N Nachiappan

Singapore, 12 December 2021; updated 02 February 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 686: Shri Rajya vallabha (ōṃ rājyavallabhāyai namaḥ)

The Divine Mother protects with love and affection all Her dominions, all the kingdom granted to emperors and kings.

The Divine Mother takes care of and guards all the rulers and their dominions. Different deities, who got their areas of ruling through the Divine Mother have responsibilities to safeguard them. By ruling their dominions systematically, they are pleasing the Divine Mother. When they rule their dominions well, the Divine Mother is pleased very much.

The Divine Mother, as mentioned in earlier Namam 685, is Rajya dayini. She is interested in their development.;. She likes all such kingdoms. Kingdom also includes the rulers or kings. In Divine Mother’s Sri Nagaram, Indra and other directional rulers are assembled with  the Trinity Brahma, Vishnu, and Rudra.

She is Rajya Vallabha.

The Divine Mother protects all the kingdom areas.

 C N Nachiappan

Singapore, 11 December 2021; updated 02 February 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 685: Shri Rajya dayini (ōṃ rājyadāyinyai namaḥ)

The Divine Mother gives dominion. Dayini means she who bestows.

She gives the Kingdoms to rulers of the domains. Mahavishnu has Vaikundam, Shiva has Kailasham, Indra has Indralokam and Brahma has Brahmaloka as their kingdom. The head of the family has the responsibility to take care of the welfare of everyone in the family; he must help people near and dear to their family; he must help the poor people. Only those who have the blessings of the Divine Mother can take care of such responsibilities, which are like controlling larger than family, the kingdom. Since the Divine Mother has distributed the responsibilities to various people and kingdoms, She is called Rajya dayini.

The Divine Mother. gives the controlling responsibilities to the individuals; to control their body, mind and intellect,( Sthoola, Sookshma and karana shariras). She is the Ultimate Empress granting such responsibilities and needed resources to individuals, kings, emperors, and the divine leaders. She is called Rajya dayini.

Dominion is not only in this world, but also in other worlds such as Vaikunda, Kailasha and Brahmaloka. The Divine Mother will decide who has dominion over all these worlds.

Those with faith will not question the statement that all material and spiritual realms are attained only because of Her, will and pleasure; She is the Rajya dayini.  

The Divine Mother is the Raja dayini, ultimate universal ruler.

C N Nachiappan

Singapore, 10 December 2021; updated 02 February 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 

Shri Lalitha Sahasranamam: Namam 684: Shri Raja rajeshvari (ōṃ rājarājēśvaryai namaḥ)

The Divine Mother is the ruler of all Kings and Emperors. 

She is the ruler of every king and emperor in this universe. All small kingdoms with the kings, report to a larger Rajarajan or Emperor. She is ruling all such emperors, who get their power and wealth from Her for ruling the given domain.  For example, electricity provides all kinds of help to mankind, without which many instruments will not function. Likewise, without the Divine Mother’s grace and blessings, all the emperors cannot function; they will become static state. She is controlling all of them. There is nothing greater than the power of Ishwari, the Divine Mother. Therefore, the Divine Mother is celebrated as Raja Rajeshvari.

Indra is the leader of eight directional deities; Fire (Agni), Yama (god of death), Nirruti (means South-West Corner), Varuna (water), Vayu (air), Kubera (wealth keeper) and Ishana are the seven directional deities under the leadership of Indra, who is the Rajarajan. Those eight directional deities are under the Trinity Brahma, Vishnu, and Rudra, who are the emperors. Kubera is a servant of Shiva, is powerful as the holder of wealth.  Kameshvara is leading all the Devas and all Ishvaras. The divine Mother is the Ishwari for all of them holding the highest position. 

Therefore She is called Raja Rajeshvari.

The Divine Mother is the Raja Reshvari,

ultimate universal ruler.

C N Nachiappan

Singapore, 09 December 2021;updated 03 February 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 683: Shri Shobhana sulabha gatih (ōṃ śōbhanāsulabhāgatyai namaḥ)

The Divine Mother is attained through an auspicious and easy path. Shobhana can be said to be shining, salvation; Sulabha means easily attained; Gati means the path or fruit.

The Divine Mother grants shobhanam (salvation) to Her devotees. Dharma, Artha, Kama and Moksha are four purusha goals., Dharma is the goal of the soul (jiva) in its current birth. Dharma Putra of Pandavas followed dharma with full focus. As a result, he got easily material wealth, Brahman or salvation and other good things, through the Divine Mother’s blessings. Depending upon the maturity level of the souls, the Divine Mother grants the attainment of Brhman to all beings in this universe.

The goal of shobhanam is salvation. There are examples, that sages only looked for salvation and not anything else in their life. Those who get the blessings of the Divine Mother enjoy shobhanam (salvation). Such salvation is easily attainable through the Divine Mother’s worship.

Gati has many meanings such as result, goal or fruit, the place to reach, directional action, the after effect of karma action, and jnana. shobhanam or salvation is got from the Divine Mother, who grants punya and eternal happiness (Brahman). The Divine Mother is easily attainable, so She is Sulabha. So, the Brahman is easily attainable. Although it looks like three Namams together namely, Sobhana, Sulabha and Gati, as Bhaskaraya says, it is only single Namam. For those who think it is difficult to worship the Divine Mother, She, is Sobhana asulabha gati, with the meaning that She is not easily attainable.

The Divine Mother guides and shows a bright and easy path to salvation or merging with the Brahman for those who worship Her. even a simple hunter Kannappan attained immorality with his sincere devotion to Lord Shiva. Total surrender and love for the chosen deity here, it is the Divine Mother, are the most important attributes needed for attaining salvation.

An alternate interpretation of this Namam is “Sobhana asulabha gaiti”, which means that the Divine Mother is not easily attained. The reason being that one who reaches or attain Her State does not return to samsara (Death and Birth) cycle, that is not to be reborn. Brahma Purana says that a jiva (Soul) attains the fruit of the fifteen-syllabled Panchadasi mantra only in his last birth.

One other way to interpret this Namam is that “whoever worships the Divine Mother becomes righteous in life.” The Divine Mother bestows glory which is difficult to obtain (asulabha gati). The lives of those are in vain, who do not hear the “Devi Bhagavata “or worship the Original Prakrti, says the Devi Bhagavata.

The Divine Mother is attained easily.

C N Nachiappan

Singapore, 08 December 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 682: Shri Shubha kari (ōṃ śubhakaryai namaḥ)

The Goddess Divine Mother does all auspicious things to Her devotees.

In current world if we see a mother being bad, She does only good things to Her wards. She never does bad things to her children. Likewise, if the devotee is sincere in his devotion and worship, the Divine Mother in whatever form does not give bad things to such devotee. She will ensure that such devotees do not turn to bad ways and means. 

Shri Ramakrishna Paramahamsa could not go to his friend’s place as agreed by him, he could not sleep well. Only after doing as, he had said, Ramakrishna Paramahamsa could sleep. The Divine Mother in same way, is saving Her devotees.

She does auspicious things to her devotees in all forms. In whatever way we worship the Divine Mother, the result is the same, which is providing auspiciousness to the devotees by Her. She only has the auspiciousness to give out. She converts the evil to good. Being evil is human nature, being auspicious is Shiva (the Divine Mother)’s nature. She is auspicious to all that to Her devotees.

She grants good even to those who worship imperfectly, as She is the Mother of the universe. A mother would want to only to do what is good even for an erring child The Divine Mother is Shubhakari, auspicious to Her devotees.

There are several names with similar shades of meaning. For example,

 

1.      Namam 53 Siva,

2.      Namam 117 Bhakta saubhagya dayini

3.      Namam 126 Sankari

4.      Namam 192 Sukha prada

5.       Namam 200 Sarva mangala

6.      Namam 408 Sivankari

The Divine Mother does all good to Her devotees.

C N Nachiappun

Singapore, 07 December 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 Sithbavandar

 

Shri Lalitha Sahasranamam: Namam 681: Shri Sukaradhya (ōṃ sukhārādhyāyai namaḥ)

The Divine Mother may be worshipped in great comfort by devotees who are fully immersed in Her.

Depending upon the deity being worshipped, the procedures and preparations may be hard or difficult to fully follow in worshipping the said deity. If the devotee makes a mistake in reciting the holy names of the deity, we cannot take that as an error or mistake. Devotion to the deity of worship is the important aspect here rather than identifying an error

For the child (Ataman) to seek the Divine Mother (Brahman), there are no such strict restrictions in worshipping methods. Immediately after getting out of bed, the child may run to its mother. Also, after bathing and wearing clean clothes, the child can go to the mother with the flowers. The child has the right to go to its mother at various times in various ways. The same freedom is there for the devotee in praying to the Divine Mother. 

Ramakrishna Paramahamsa worshipped the Divine Mother with such love and freedom. and he used to interact with the Divine Mother. He did not strictly follow the prayer rules. This Namam is an explanation that such a sincere devotee has total freedom to worship the Divine Mother in the ways he is pleased and happy.

In worshipping the Divine Mother, the true devotee does not have to strain and discomfort his physical body. She does not limit by having a specific procedure to be followed for Her worship. Whatever form we pray to the Divine Mother, we need to realize that form in us. Also, there is no rule to worship that we must offer specific things to Her in our prayers. So long we worship with complete devotion, She is satisfied. The mind must focus on devotion, there is no other thing needed. She is celebrated a Sukharadhya for such simplicity in worshipping Her.

This Namam implies that there are no rules to be followed or preparations to be made for the Divine Mother’s worship. There are other forms of worship that involve inflicting pain or hardship on the body. She is pleased with simple chanting of Her names if it is done with devotion. Thus, She bestows Her blessings, because of worship that is done easily.

Krishna reassures us in the Gita (ll.40). “There is no loss of effort here is no harm. Even a little of devotion delivers us from great fear”. There is no need to fear an error in procedure or harmful consequences. Even a first step in this direction will protect us from the fear of samsara (birth and death cycle). There is no need to worry that complicated procedures have been neglected. As Krishna again says in Gita, the Divine Mother will be pleased with simple offerings of “leaf, flower, fruit and water”. Soundariya Lahari, sloka 27 says that all thoughts, words and actions of the true devotee are the offering to the Divine Mother. The Divine Mother is the one who forgives errors, that Her darling devotees(children) make unknowingly.

 Soundariya Lahari, sloka 27

 Japo jalpah shilpam sakalam api mudra-virachana

Gatih pradaksinya-kramanam asanady'ahuti-vidhih;

Pranamah samvesah sukham akilam atmarpana-drsa

Saparya-paryayas tava bhavatu yan me vilasitam.

 

Let the mutterings that I do,

With sacrifice in my soul.

Become chanting of your name,

Let all my movements become thine Mudhras,

Let my travel become perambulations around thee,

Let the act of eating and drinking become fire sacrifice to thee,

Let my act of sleeping becomes salutations to you ,

And let all actions of pleasure of mine,

Become parts of thine worship.

The Divine Mother is easily worshipped

 C N Nachiappan

Singapore, 06 December 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 Sithbavandar

 

Shri Lalitha Sahasranamam: Namam 680: Shri Bhavabhava vivarjita (ōṃ bhāvābhāvavirjitāyai namaḥ)

The Divine Mother is beyond the duality of being and non-being; She shuns such duality.

She is beyond both the being and non-being in existence. All universal things, before being created and brought to existence in this universe, had been in non-existence state. It is natural that such things are brought into existence and becoming, later destroyed, to reach non-existence. Such actions are beneath the Divine Mother. We use such universal things (existence and non-existence) for prayer offerings to the Divine Mother. The Divine Mother is beyond existence and non-existence but considers such things acceptable in offerings to Her. Such acceptance by the Divine Mother is to correct the gap or weakness in humans. Matured yogins consider and accept in their devotion, existence, and non-existence as part of their devotion to Her.

She does not have any existence in any form or non-existence with one form. Bhava is a created state or existence. Abhava is beyond our understanding, non-existence. She is not being or no-being when we say not being, does it mean that She does not have any form? Or when we say that She is not in non-existent, that She is in existent state? How both not existent and not non-existent be fit in for Her? Rice is turned into food. Rice is now non-existent. Food is there in existence. In food, the existence food and non-existence of the rice is there. When we eat food, the food becomes non-existent, being part of our body, maybe as blood. When the mud pot is destroyed, it becomes basic mud. So, one’s non-existence leads to other’s existence. So, all universal things have existence and non-existence in their creation. For the Divine Mother, there is no new thing is created form Her present position. So, Her earlier state is not destroyed.

Bhava is being or existence and abhava is non-being or non-existence. Even before anything comes into existence, it supports substratum (an underlying substance, in particular a layer of rock or soil below surface of the ground) or foundation exists. When the being ceases to exist, the substratum continues to exist. The Divine Mother is that substratum or foundation of all things and is, therefore beyond existence and non-existence.

There are six changes which occur during life. These are called modifications of existence (Bhava vikaras) namely, birth, existence, growth, change, decay, and death.

Abhava, non-existence is having four types, namely.

1.      1)Prior non-existence (prag abhava), which denotes something not existing before like a pot was made, it did not exist.

2.      2)Non-existence due to destruction (Pradhvamsa abhava). When the pot is broken, its existence falls into this type.

3.      3)Mutual non-existence (Anyonya abhava) The pot does not exist as the cloth and the cloth does not exist as he pot.

4.      4)Ultimate non-existence (Atyanata abhava). The state of something that will never exist.

None of these forms of existence or non-existence touch the Divine Mother, who is the foundation of all; She is beyond all such things.

 The Divine Mother is beyond being and non-being.

C N Nachiappan

Singapore, 05 December 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 Sithbavandar