Shri Lalitha Sahasranamam: Namam 72: Shri Bhanda Sainya Vadhodyukta SaktimVikrama Harsita (OM bhaNDasainyavadhodyuktashaktivikramaharShitAyai namaH)

In Namams 64 to 84, we will be seeing the Divine Mother destroying the Bhandasura.

The Divine Mother gets immense happiness on seeing the great courage shown by her army of divine commanders (Goddesses). They are ready to defeat Bhandsura’s army.

Bhanda is a soul confined to his senses and mind. His army is made of many parts and qualities of being dual with no specific systems.

This mantra can be considered that the Divine Mother gets great joy in the power of Sadhana (a disciplined and dedicated approach to learning the religious methods). This Sadhana has moved the kundalini to ajna cakara. It is ready to reach the Sahasrara.

The great courageous acts of Her army commanders are the type of Sadhana which conquer the kosas (sheath covering the atman. The atman is the innate bliss of the soul.)

The soul has two levels of existence. The bottom one is the animal or all creations or created jeevans    level (pasubhumika) which is free from samsara. The top one is the master level (patibhumika) which is at samsara.

Lord Siva is known as Pasupati, the master of animal or all creations or created jeevans   (Pasupatinatha temple is in Kadmandu in Nepal, Lord Krsna is said to have spent his younger days near this Pasupatinatha temple). The meaning is that the realization of the salvation is a process followed by the pasu or animal in becoming the Supreme Self (Lord Pasupati)

In summary, the Divine Mother with her ability to create many army commanders had destroyed the Bhandasura. She is very happy about her commanders’ acts of great courage. Also this implies that She is pleased to see the souls of her devotees reaching the Supreme Self.

Close enough meanings:

Samsara is the cycle of birth and death to which the life in this materialistic world is bound.

Valour is great courage in the face of danger especially in a battle.

Ajna cakara is between the eyes in forehead

C N Nachiappun

Singapore, 05 April 2020.

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 Ahasranama Stoistrom 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 71: Shri JvAIA mAlinIKa kshipta Vahni Prakara Madhyaga (OM jvAlAmAlinikAkShiptavahniprAkAramadhyagAyai namaH)

In Namams 64 to 84, we will be seeing the Divine Mother destroying the Bhandasura.

The Goddess JvAlA mAlini created a fortress of fire as a cover from the enemies. The Divine Mother takes the centre place in this fortress (a military stronghold, especially a fortified town).

The Goddess JvAlA mAlini throws flames, all around. This fortress is the entirety (the whole of something) of creation. Sparks of flame (which are transient in nature) make up the fortress.

The fire itself is eternal (lasting or existing forever, without end). Jnani or enlightened soul is like a fire. Sparks of flame are the sensing objects. Jnani remains unaffected at the centre of transitory sensing object.

Tantra Sastra describes the Goddesses JvAlA mAlinis are five triangles of the Divine Mother. The fortress of fire is the four Siva triangles covering all four directions. When this one the Divine Mother’s triangle and four Siva triangles merge Sri cakara is formed. The Divine Mother resides in Bindu, the centre of the Sri cakara.

In earlier Namam 4 “Cid Agni Kunda Sambhuta” the Divine Mother is said to be in the centre of fortress of fire. Bhandasura, the darkness due to ignorance cannot even cast glimpse of the Divine Mother at the centre of the bright fire.

On Bindu triangle, there are five Goddesses per side, a total of 15 Nitya Goddesses are seated. Like the Divine Mother they do not have any end or death.

15 Nitya Goddesses are listed as: Kameshvari, Bhagamalini, Nityaklinna, Bherunda, Vahnivasini, Mahavajreshvari, Duti (Siva thuti), Tvarita, Kulasundari, Nitya,Nilapataka, Vijaya, Sarvamangala, Jvalamalini and Chitra. They are the deities of the day and follow the ththi or day of the moon’s growing phase from Kameshvari the first day and Chitra for fifteen’s day. On Moon’s waning phase first day belongs to Chitra and fifteen’s day belongs to Kameshvari, basically in reverse order. From above sequence, Goddess JvAlA mAlini will have fourteenth day in growing phase and second day in waning phase of the Moon.

In essence, Goddess JvAlA mAlini’s fortress of fire shields from enemies the Divine Mother being seated at the centre of the fortress. ‘

Close enough meanings:

Goddess JvAlA mAlini is garlanded with flames. She has six faces and twelve arms.

Samsara is the cycle of birth and death to which the life in this materialistic world is bound.

C N Nachiappun

Singapore, 04 April 2020.

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 Ahasranama Stoistrom 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 70: Shri Kiri Cakar Ratharudha Danda Natha Puras Krta (OM kirichakrarathArUDhadaNDanAthApuraskRRitAyai namaH)

In Namams 64 to 84, we will be seeing the Divine Mother destroying the Bhandasura.

The Divine Mother’s Sricakara chariot is escorted by Kiricakar chariot lead by Deity Dandanatha.

 Kiri is a hog (a domesticated pig or boar). Kiricakar is drawn by 1000 boars. Kiricakar chariot is always in front of the Divine Mother’s Sricakara chariot. Kiricakar has five stages.

Dandanatha is created from five flowers in the Divine Mother’s hand. She is the commander of the Divine Mother’s forces. She does things as the Divine Mother wishes and she is also called Sankoda.  She enacts the Divine Mother’s orders. She has excellent body strength which is useful while fighting with enemies. She is also called Varahi. She carries a stick or dhanda.

Kiri also means rays standing in for all the universal beings. Kiricakar becomes the wheels of Samsara (cycle of birth and death). This name also means Yama, the lord of death. This Namam can mean that the Divine Mother is not escorted by Yama even though his chariot Samsara is going in front of the Divine Mother’s chariot. Yama is powerless in front of the Divine Mother. She can be looking after the Universal affairs but with her inherent powers she limits Yama’s  activities at any time. Also Yama cannot reach the Divine Mother’s devotees who are having Her in their consciousness. 

In Namam 11 we had discussed the Varahi. Kiri means varaham (Boar).Varahi is in ajna cakara in our body.

If anyone is associated with his mind or intellect or desire or ego, he will feel the pain in the body. Since Yogi identifies his consciousness with supreme consciousness, he does not feel the pain in the body. Unison with the Supreme Self leads to liberation or salvation.

Mantrini and Varahi are next only to the Divine Mother. Without worshipping these two deities and getting their permission, no devotee can easily reach the Divine Mother. The whole universal administration is under Mantrini Devi. Varahi is the chief of Her army, driving away the evil forces. Varahi also represents the illumination. Varahi had been compared to new moon. Her opposite Kurukulla is full moon and she represents liberation.

May the Divine Mother reveal the power of mantras to us and bless me with salvation.

Close enough meanings:

Samsara is the cycle of birth and death to which the life in this materialistic world is bound.

Pura krta is escorting moving in front.

C N Nachiappun

Singapore, 03 April 2020.

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 Ahasranama Stoistrom 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 69: Shri Geya Cakra Ratharudha Mantirini Parisevita (OM geyachakrarathArUDhamantriNIparisevitAyai namaH)

In Namams 64 to 84, we will be seeing the Divine Mother destroying the Bhandasura.

The Divine Mother is attended by Goddess Mantrini who rides the chariot named Geyacakra.

Those who ride the Geyacakara are yoginis (divine souls) also called Mantrinis. They are devoted to Srividya or the Divine Mother. Mantrini comes from the Divine mother’s weapon called bow. She is considered next to the Divine mother in running the kingdom as the Minister and acts a key adviser to the Divine mother. She is always worshipping the Divine Mother.

Mantrini is also called Syamala Devi. She is also the Goddess of Music. Her Veena music breaks the enemies’ hearts. She is black in colour, carrying a Veena in one hand and a parrot on other. We can also consider her as female aspect of Lord Krishna or Mathangi Devi. Speech, songs and logical thinking are provided by her. Madurai Shri Meenakshi or Angayarkanni is said to be the incarnation of Mantrini or Syamala Devi. Praying to Madurai Meenakshi is said to be a good pariharam for Bhudan or Mercury related weakness. Mercury is a planet related to knowledge or intellect. 

The devotee’s progress is the path of kundalini rising from Muladara to Sahasrara at the top of the head. Geyacakar is the Suriyamandala ( the disk of Sun) in the middle path .This Namam is interpreted that the kundalini seated in Suryamandala reaches Sahsarara cakar.

Another interpretation is that Geya cakara stands for mantras. One has to learn the Mantra from a Guru (teacher). On starting and obtaining the power of the Mantra, he becomes a Mantrini for getting the realization or salvation. Essentially the devotees serve the Divine Mother.The Divine Mother being seated in Sricakara, reveals the power of mantras to Her devotees. 

May the Divine Mother reveal the power of mantras to us and bless me with salvation.

Close enough meanings:

Ratha is the chariot

Geya is to be praised; important

Cakar is wheel

Pariharam is a successful way of curing an illness or dealing with a problem or difficulty

C N Nachiappun

Singapore, 01 April 2020.

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 Ahasranama Stoistrom 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 68: Shri Cakra Raja Ratharudha Sarvayudha Pariskrta (OM chakrarAjarathArUDhasarvAyudhapariShkRRitAyai namaH)

In Namams 64 to 84, we will be seeing the Divine Mother destroying the Bhandasura.

The Divine Mother shines in Her Chariot Cakararaja with all her weapons.

The Lalitopakhyana purana describes various chariots used by the Divine Mother in a war against Bhandasura. Among them Cakraraja is the best and the most glorious. It has the bliss (ananda) as its flag. It has nine levels similar to nine stages in SriCakram. It is ten yojana (one yojana is about 8 miles) in height and four yojana long. That means 80 miles height and 32miles long.

Next Geyacakra chariot with large wheels and seven levels is lead by Goddess Mantrini comes. KiricCakra chariot also having seven stages lead by Goddess Dandanatha that follows. All three chariots move together. The three chariots represent ida, pingala and susmna the three nerve systems in human body according to Tantric concepts. The weapons in the mantra refer to the methods of Sadhana to get the knowledge of Self.

We can guess the obvious that Cakraraja chariot is the Sricakara. The “Cakrarajaratharudha” implies that the Divine Mother in Sricakara is blessing Her devotee in all their Sadhanas. One who knows Srividya is able to understand the secrets of the Sricakara. He who knows such secrets can transcend from his “I and Mine” state to the knowledge of the Self.

Sricakaram represents this universe. The Divine Mother rides on the Sricakraraja chariot and controls the universe. Her weapons in her four arms, Pasam, Anguksam (goad), Five flowers and Sugar cane bow are helping the devotees to get Her blessings and salvation. All the Goddesses in Sricakara are there in nine stages of the chariot.

In Her celestial home Sricakaram, the Divine Mother is the Empress with all Her four weapons.

Bhandasura with his ignorance is in opposite side. With her weapons she rides in the chariot to defeat and later also bless Bhandsura.

May the Divine Mother take away my ignorance and bless us with salvation.

Close enough meanings:

Lalitopakkyana is the great narrative of Shri Lalitha; part of the Brahmanada Purana;a dialogue between Mahavishnu and Sage Agastya.

Serivayudha is armed with every weapon

Parishkrta is surrounded by well stocked arms

Ratharudha is riding on a chariot

Sadhana is disciplined and dedicated practice or learning, especially in religion or music

C N Nachiappun

Singapore, 01 April 2020.

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 Ahasranama Stoistrom 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 67: Shri Asvarudhadhisthiasva Koti Kotibhir Avaruta (OM ashvArUDhAdhiShThitAshvakoTikoTibhirAvRRitAyai namaH)

In Namams 64 to 84, we will be seeing the Divine Mother destroying the Bhandasura.

The Divine Mother is served by the Goddess Asvarudha who commands a cavalry of several million horses.

She was created from the noose or rope, one of the Divine Mother’s weapons. She rides on the horse named Aparajita (unbeaten). Millions of horses are under her command. She escorts the Divine Mother.

In Tantra sastra Goddess Asvarudha is pictured as the presiding deity of the Divine Mother. In 8 th Namam “Raga Svarupa Pasadhya”  we have seen that this rope or pasa represents love or desire binding all living things together.

The horses stand for the unbeaten senses. Like a horse, a sense is very difficult to control. But this Goddess Asvarudha rides at great speed on such horses or controls senses. She represents the mental power, which had tamed the unbeatable (sense) horse Aparajita. She is capable of controlling many millions of senses (horses) in this universe.

When anyone is escorted by Asvarudha everything becomes wonderful. The mind that reaches that astonishing state (of yogic experience) is the essence of Siva. In this state the will power of the yogi is great.

Asvarudha is always on the horse back. The mind which gets the blessing of the Divine Mother becomes Iccha-shakti which is the will power of an individual's consciousness and the driving force for life. 

I pray to the Divine Mother to bless us with liberation soon.

Close enough meanings:

Araruta is surrounded by

Kotibhir is ten million

Aparajita is unbeaten

Turiya is the absolute waking state. There are three states of consciousness namely waking, dreaming and dreamless.

C N Nachiappun

Singapore, 30 March 2020.

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 Ahasranama Stoistrom 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 66: Shri Sampatkari Samarudha Sindhura Vraja Sevita (OM sampatkarIsamArUDhasinduravrajasevitAyai namaH)

In Namams 64 to 84, we will be seeing the Divine Mother destroying the Bhandasura.

The Divine Mother is attended by the Goddess Sampatkari who is commanding an army of elephants.

Sampatkari assembled the army of elephants under her command to assist the Divine Mother. She was created from the Divine Mother’s goad.

Sampatkari is the one who generates wealth. Wealth gives pleasure. The elephant brigade is pleasure giving in this context. Elephant is also linked to Goddess Mahalakshmi (wife of Lord Mahavishnu) the provider of wealth and material gains for the humans.

Sampatkari is also a mantra with infinite power of worshipping the Divine Mother.

Gajendra moksha story is described in Bhagavata  purana. Due to a curse, a king was turned into an elephant. This elephant rules the forest as a head of large herd of elephants. In a lake, a big crocodile attacks him and drags his legs into the lake. The elephant resists this dragging of his legs and struggles for long time unable to get his legs released. His companion elephants are not able to rescue the chief from the crocodile. They start to leave the lake area. The chief elephant thinks of Lord Vishnu. It picks a large lotus flower from the lake and offers to the Lord. At this time, Lord Narayana (a version of Mahavishnu) appears with his Sudarsana Cakar and kills the crocodile with his Cakra. He gives salvation to the chief elephant from his curse.

The lesson of this story is that life is like a lake full of flowers. The sensing organs are represented by the elephant. The flowers are sensory experiences. The crocodile is the mind. These wild senses must be tamed and brought down at the feet of the Divine Mother with good vision.

In Gita the mind is counted as sixth sense. So the life is lotus lake, the sensing objects are flowers, mind is the chief elephant and the intellect is the crocodile. Through a vision of truth, the worldly intellect is changed to divine experience and knowledge that transcends the senses.

Sampatkari is the source of worldly wealth. She turns the source of wealth into knowledge. When this change over is complete the bliss of the Turiya state is achieved by the devotee. Clear mind and confidence combine to become an army. Sampatkari is directing such an army.

The inner meaning of this Namam is that the Divine Mother is served by such good assistant Goddesses.

Close enough meanings:

Sevita is the one who is served.

Vraja is present every where

Sindhura is elephant

Samarudha is the one who is mounted

Turiya is the fourth absolute state related to consciousness. There first three states of consciousness are waking, dreaming and dreamless.

C N Nachiappun

Singapore, 30 March 2020.

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 Ahasranama Stoistrom 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.