Shri Lalitha Sahasranamam: Namam 262: Shri Turya (OM turyAyai namaH)

 In Namams 249 to 274, the Divine Mother’s  Five functions and Her Five Isvara forms are described. 

The Divine Mother is in the state of Turiya. 

Turiya is the fourth state, after soul’s waking, dreaming and deep sleeping conditions. The Divine Mother has assumed this fourth state “Turiya” also. She is not going from one state to another. There is an pervading state. 

Turya is the Divine Mother who is eternal compared to all universal being. She is the basis of all three plus one states of the soul. Turiya provides the energies to the soul in all earlier three states. “I do not know; I slept comfortably” is the experience of the soul in deep sleep but Turiya is needed to experience that and further to explain that earlier state experiences. 

In a cinema theatre, without a proper screen, the picture cannot be shown well for others to see. Turiya is similar to the screen needed for the soul to be active in other three states. 

Turiya being beyond three basic states of the soul, is needed to realize and attain the Supreme Being. Soul realizes that “I”. Even if the soul gets back lower of three states, Turiya helps it to realize the “I”. The Divine Mother is in that Turiya State. The Divine mother is beyond Brahma, Visnu and Rudra and their respective consorts. 

Motionless the Divine Mother transcends soul’s waking, dreaming and deep sleep states. 

Turiya is a condition where Suddhavidya is experienced and Supreme Bliss is being reached by yogins. It leads to the ultimate realization of the Atman. In Tuyria state the soul is not affected by the experiences of the lower states. Soul exists as a witness in Turiya state. 

Shivasutra includes one more state “Turiyatta”, which is beyond Turiya. The final merging with the Supreme Being occurs only in the fifth state Turiyatta. 

The soul acts through casual body in deep sleep or prajna. It acts through “Mahakarna” or great casual body in Turiya state. The Divine Mother is not separate from the individual soul or aggregate of all souls in that state. 

Varadaraja, the great teacher of Tantra, says that “The Supreme state of Turiya is a wonder. Yogins consider only this state as real. The thinking on Turiya astonishes the modern psychology theories writers. The modern intellectuals debate only three considerations, namely consciousness, sub consciousness and unconsciousness. The Indian Rishis many thousand years ago had come up with the Turiya experiences through their yogic actions. 

Adi Sankara in Soundarya Lahari verse Ninty-seven says: “O Devi, You, who is the Supreme Brahman, is praised by the knower of the Vedas as Sarsasvati, the consort of Brahma; as Laksmi, the consort of Visnu; and as Parvati, the consort of Shiva. But You are Turiya, a state beyond their reach. As Mahamaya, where Your powers can only be understood with great effort, You rotate the universe around constantly”. 

One interpretation is that Turya is a sakti and the Divine Mother is inseparable from it. 

Tripurasiddhanta says that the Divine Mother blessed through Her action a Siddha known as Turiyanandanatha. Thus She is known and became famous as Turya. 

 

The Divine Mother as Goddess Gayathri Devi is ready to bless.

C N Nachiappun          

Singapore, 13 October 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 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 261: Shri Prajnatmika (OM prAj ~ nAtmikAyai namaH)

In Namams 249 to 274, the Divine Mother’s Five functions and Her Five Isvara forms are described. 

The Divine Mother is Prajna of the Atman. 

Prajna is a Sanskrit word literally meaning “best knowledge,” or “best knowing.” The soul in deep sleeping state is also called Prajna. This is similar to Namam 256 “Visvarupa” where the soul is taking pride in its gross body. In deep sleep, the souls realize, “I” due to Maya. 

The souls in Susupti or deep sleep are the Supreme Being or same as Isvara. Isvari, a form of Divine Mother, is the consort of Isvara.

The Divine Mother is in such deep sleeping soul form and holding all the souls in susupti or deep sleep within Her. So the Divine Mother is Prajnatmika

 

   The Divine Mother as Goddess Katyayani (Navratri Day 5 alangaram) 

is ready to bless.         

C N Nachiappun          

Singapore, 11 October 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 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 260: Shri Supta (OM suptAyai namaH)

In Namams 249 to 274, the Divine Mother’s  Five functions and Her Five Isvara forms are described. 

The Divine Mother is in the deep sleep state or assumes the form of soul experiencing deep sleep. 

Supta (सुप्त) means "reclined”. 

The common sense or consciousness is not working in deep sleep state. “I slept comfortably. I did not know anything” is the experience of the soul in this state. Comfort and ignorance are causing such experiences in deep sleep. The souls realize “I”. 

Only the subtlest body condition is active in deep sleep. All universal creatures experience Sushuti or deep sleep due to Maya. The Divine Mother lives in all universal creatures in this form. 

There is no discrimination in deep sleep state. The only memory of “I know nothing” remains. Three forms of avidya are present namely, ignorance, selfishness and love of pleasure or comfort. Ignorance creates ‘I know nothing”. Selfishness creates the experience “I fell asleep”. The experience “I slept comfortably” is due to the attachment pleasure. All these are creations of Maya. The body is in casual form in deep sleep. 

The Divine Mother’s grace is there for such deep sleeping experiences by the souls. She is Supta. 

 

The Divine Mother as Goddess Mahagauri  ready to bless.

C N Nachiappun          

Singapore, 10 October 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 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 259: Shri Taijasatmika (OM taijasAtmikAyai namaH)

 In Namams 249 to 274, the Divine Mother’s  Five functions and Her Five Isvara forms are described. 

The Divine Mother is soul of Taijasa. 

Taijsan is endowed with light; it is the second of three stages of consciousness experienced by the soul due to Maya in svapana or dream state. The soul is proud of its subtle body. 

During sleep, we get dream; sleep is darkness to the external eye. But for the inner self, it is the lustrous and glorious essence (taijas which mean light or brightness). This Namam confirms the concept that the Divine Mother is the embodiment of the inner essence. 

The whole lots of souls are suffering in the sleeping or dreaming state which can be viewed as Taijsa and the Divine Mother’s grace is helping to reduce such sufferings. 

The soul experiences rajas (passion, active and confused) attributes in subtle dream state. The relevant sakti is Taijasan. 

 

The Divine Mother as Lalithambika in Thirumeeyachur in Tamilnadu, India where Acharya Bhaskararaya worshipped the Divine Mother and he first wrote his commentaries or Bhasyam on Shri Lalitha Sahasranamam.     

C N Nachiappun          

Singapore, 09 October 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 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 258: Shri Svapanti (OM svapatnyai namaH)

In Namams 249 to 274, the Divine Mother’s  Five functions and Her Five Isvara forms are described. 

The Divine Mother is in dream state; She takes the form of the soul in dream state. Svapanti means dream state. 

In waking state the soul is using its gross body. On the other hand, the minds and consciousness are at work, in the dream state of the souls. In dream state, the souls visualize and recognize the differences of good people and bad people.around - good people, bad people, dharma and adharma etc, based on ideas and knowledge it has gained earlier, including purvajanma vasana. 

Such ideas and knowledge of things, which are embedded in the mind, are manifested during the dream state. As the Divine Mother is controlling all souls, She is in all universal creatures also.

The Divine Mother as Knowledge Goddess Sarasvati 

C N Nachiappun          

Singapore, 08 October 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 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 257: Shri Jagarini (OM jAgariNyai namaH)

In Namams 249 to 274, the Divine Mother’s  Five functions and Her Five Isvara forms are described. 

The Divine Mother is in full alert waking state; She takes the form of the soul who is fully alert in the waking state. Jagari means full alert wakefulness. 

The Divine Mother is in waking soul’s form, in its gross body. The soul uses the five sensing organs and five energies of action. In soul’s waking state, all its organs and their actions become functional. 

They also interact with external beings; if the dealings are in proper manner, it will result in dharma for the soul. And if their actions are improper, it will give rise to Adharma. So in soul’s waking state, such as its Dharma, Adharma, Papa or sin and Punya or merit activities are taking place. 

By such a process, all souls travel either upward or downward to reach the Supreme Being. All these actions originate from the Divine Mother. 

The Soul is thus normal during its waking or Jagari state. Its ego or pride in its gross body is evident at this state. This jagari form is the one which manifests externally to all the senses. This in essence, is same that inhibits and is dear to all beings. 

The Divine Mother is all universal souls in this fully alert waking state. She is Jagarini or  alert fully in wakefulness.

Goddess Durga with eight hands    

 

C N Nachiappun          

Singapore, 07 October 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 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 256: Shri Vishva rupA (OM vishvarUpAyai namaH)

In Namams 249 to 274, the Divine Mother’s  Five functions and Her Five Isvara forms are described. 

The Divine Mother has the whole universe as Her form or Herself. 

Vishva can mean in three ways, namely,

1.       The whole universe,

2.       The moon’s growing phase fourth night time and waning phase fifth day time effects,

3.       During the universal creation process the form taken by the new gross body (for the soul). 

The whole universe where the Divine Mother is pervading fully is known as vishva. From the Divine Mother, together with Lord Shiva, the whole universe is manifested. There is no difference between the Divine Mother and Lord Shiva. Brahman taking an ordinary soul state is considered a disastrous condition. Dog form is one of the lowest levels. The Divine Mother even can take a dog form and get out of that. She holds all the souls in the universe within Her. So She is Vishva rupa. 

All fifteen nights in Moon’s growing and waning phases have a separate Goddess with special names assigned to them individually for each day or night. During Moon’s growing phase the fourth night time Goddesss and again during Moon’s waning phase fifth day time Goddess name is Vishva rupa. Candra mandala and the Divine Mother’s 15 syllables Panchakshari mantra (Ka E I La Hrim, Ha Sa Ka Ha La Hrim, Sa Ka La Hrim (Shrim) are the same. The Moon’s growing phase fourth night and waning phase fifth day Goddess Vishvarupa is equal to Pancadasaksari mantra Kamarajakuda fourth syllable “La”. So the Divine Mother is Vishvarupa. 

In the Devi Bhagavata, the Divine Mother says: “I am the universe myself; there is nothing different from me”. This and several following Namams describe the state of the soul and Brahman. 

During creation of the universe:

·         Tamas or darkness is manifested.

·         Later mahat (the great one), and five universal elements water, fire, earth. Metal, wood and ahankara arise.

·         Five energies of Knowledge (Jnganasakti) and five energies of action (Kriyasakti) arise

·         From the energies of knowledge collectively the antahkarana (inner instruments which manifests in four forms of manas, buddhi, ahankara and citta) arise; from each individually the five sensing organs.

·         Similarly from five energies of action, collectively the prana (vital air) arise; and from each of these five organs of action (karmendriya).

·         From the five subtle elements arise five gross elements.

·         In waking state, the soul acts equipped with the five organs of knowledge, the five organs of action, antahkara, the five pranas (vital air) and the gross body. The soul who takes pride (abhimana) in the gross body is known as vishva.

·         As the Divine Mother is the originator and creator of this whole universe to the gross body level is also known as Vishva. 

The Divine Mother is the Vishva rupa.

 

The Lord Krishna showing His Visvarupa Darshan to Arjuna in Mahabrata battle field. (Gita Chapter 11)

C N Nachiappun          

Singapore, 05 October 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 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.