Shri Lalitha Sahasranamam: Namam 372: Shri Bhakta manasa hamsika (OM bhaktamAnasahaMsikAyai namaH)

In Namams 366 to380, the Divine Mother’s sound rupas are discussed in details.

The Divine Mother is the swan in the minds of Her devotees. 

Similar to the swans in Manas Lake, the Divine Mother lives in the hearts of Her devotees. The devotees have their mind gradually cleaned up with the Divine Mother living in their hearts. As they grow up in their ladder of maturity, their ignorance, maya and darkness reduce. The devotees start to see the Divine Mother within them. This is compared to Manasa shagaram entrance which is in the southern part of Himalayas. The ice melts and the large lake (about 56 miles circumference) is filled with water. The Himalaya image is reflected in still lake water. The lake is very deep and anything that is dropped into it reaches the bottom slowly, the reason being the lake is still and calm without any disturbance. The devotee heart for the Divine Mother to live in is compared to the Manasa lake. 

She lives in the Manasa lake of Her devotees’ minds. In upper part of Himalaya, Manasa lake is there. Swans like to live there and they prefer no other place. The lake is very still and clear. The Divine Mother chooses the similar still clear and pure minds of Her devotees to live in. The devotee’s pure mind becomes the first abode for the Divine Mother. 

Manasa is a celebrated lake in Puranas, where the swans live. Like swans play in the Manasa lake, the Divine Mother sports in the hearts of the devotees spontaneously and undisturbed. The Divine Mother has been referred as saying that She does not have a place of Her own. Her devotees’ hearts are the dearest living place for Her. 

According to Hinduism, the lake was first created in the mind of the Lord Brahma after which it manifested on Earth. Hence, it is called "Manasa sarovaram", which is a combination of the Sanskrit words for "mind" and "lake". In Hinduism, Lake Manasarovar is a personification of purity, and one who drinks water from the lake will go to the abode of Shiva after death. He or she is believed to be cleansed of all their sins committed over past lives. 

Lake Manasarovar or Manas Sarovar, also called Swan rimbonche is a high altitude freshwater lake fed by the Kailash Glaciers near Mount Kailash. Lake Manasarovar lies at 4,590 m (15,060 ft) above mean sea level, a relatively high elevation for a large fresh water lake. Lake Manasarovar is relatively round in shape with the circumference of about 56 miles. Its depth reaches a maximum depth of 90 m (300 ft)^[ and its surface area is 320 km² (123.6 sq mi). 

Hamsika name meaning is Beautiful Swan; Goddess Saraswati.

 

Lake Manasarovar  in Himalayas

White Swan 

C  N Nachiappun          

Singapore, 31 January 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 Chithbavandar

Shri Lalitha Sahasranamam: Namam 371: Shri Vaikhari rupa (OM vaikharIrUpAyai namaH)

In Namams 366 to380, the Divine Mother’s sound rupas are discussed in details.

The Divine Mother is in Vaikhari audible sound form. 

The word which can reach the ears and be clearly heard is called Vaikhari. Light has many stages; likewise the sound creation has many levels. Some may not be recognized through ears; some are heard clearly through ears such as Vaikhari. The Divine Mother is in Vaikhari form. 

The Divine Mother is in sound form audible to ears. From Madhyama, the nadabrahman travels through throat, tongue and teeth by hitting at them along the way before coming out through the mouth. At this stage, it is audible to ears. 

Hardened bija sound coming out through narrow path and reaching the word state is Vaikhari. Like a seed growing under the earth and coming out as a plant, Vaikhari comes out as an audible sound. What we want to say first starts from Muladhara as Para and then to Pashyanti  and  reach Madhyama and last comes as Vaikhari form to be audible. There are six Namams from Para to Vaikhari explain this flow of sound in human system before becoming audible. 

Fully manifested and audible sound is referred as Vaikhari. Vai means certainly. Kha is the cavity of the ear and ra means to enter. So Vaikhari is the audible sound that enters the ears. There is a practice to utter the taraka mantra in the ear at the time of death of a person. This is to help the embodied soul to have upwards movement. This Namam Vaikhari reflects this practice to help the souls. 

In Yogasastra, there is a mentioning of prana (vital air) known as Vaikhara. This prana helps the yogins to attain the Divine Mother.

 

Goddess Madurai Meenakshi in India.

C  N Nachiappun          

Singapore, 30 January 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 Chithbavandar

Shri Lalitha Sahasranamam: Namam 370: Shri Madhyama (OM madhyamAyai namaH)

In Namams 366 to380, the Divine Mother’s sound rupas are discussed in details.  

The Divine Mother is in the middle between the two stages of sound, Pashyanti and Vaikhari. 

Nada Brahmam starts from Muladhara, reaching Nabhi to come out in bija form and tries to express its hidden sound in Anahatam or heart is called Madhyama. When two items are hit, the sound is generated. These are happening in human body at Anahagam as natural sound at all times. This nada sound is always there in Anahatam. This can only be heard through yoga practice. From Madhyama stage, the sound has to come through the mouth. The seed on reaching the plant level cannot go back to seed level. Madhyama is a similar state as the plant seed for the sound being processed. From Madhyama the next stage is Vaikhari; for the sound to fully come out through the mouth to be audible for human ears. 

The Divine Mother is in Madhyama between Pashyanti and Vaikhari sound forms; The Divine Mother is in Nadabrahmam form; some sounds are not yet fully manifested and some are manifested. So the sound or nada which is not fully clear and confused state of creation is identified as Madhyama. The Divine Mother is in such Madhyama form.

Anahatam is unheard sound; 

Nahatam is the human audible range sound.

 

 Goddess Madurai Meenakshi in India.

C  N Nachiappun          

Singapore, 29 January 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 Chithbavandar 

Shri Lalitha Sahasranamam: Namam 369 Shri Para devata (OM paradevatAyai namaH)

In Namams 366 to380, the Divine Mother’s sound rupas are discussed in details.  

The Divine Mother is the Supreme deity; Parasakti. 

The Divine Mother is Supreme and very bright beyond our imagination. Her forms both in visual and imaginary are not fully understood by mankind. Para is the form before our senses which can understand and accept external things. Devata is in divine sound form, Pashyanti, which has not yet changed to human audible sound. 

She is above all divine forces and devas. Emperor is the King of kings. Brahman the Divine Mother has taken many forms. There cannot be any ideological differences in these various forms of divinity. The Divine Mother is the Empress of all the deities. They may act differently like doing creation, preservation and dissolution but still within the limits set by the Divine Mother. They do not act against Her wishes. So She is Para devata or Parasakti. 

 

Goddess dressed with Peanuts in Bangalore, India

C  N Nachiappun          

Singapore, 28 January 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 Chithbavandar

Shri Lalitha Sahasranamam: Namam 368 Shri Pashyanti (OM pashyantyai namaH)

In Namams 366 to380, the Divine Mother’s sound rupas are discussed in details.  

The Divine Mother is Pashyanti, the level of sound after Para in the Svdhhisthana (the chakra in the path followed by Kundalini from Muladhara). 

The Divine Mother is Pashyanti, in nada rupa. During creation, when the sound has not crystallized or stabilized, it is Pashyanti, which also means that one who sees. The humans by meditation can visualize internally what is happening at the back. Nothing happens to him without his experience to realize his inward self. The Divine Mother sees all universal happenings; nothing can be hidden from Her. All the universal souls’ thinking and actions are under Her watch. So She is called Pashyanti (one who sees). 

She can be said to the one, who sees where the sound comes out in creation process. Souls from Muladhara rise as Para sound to reach Sahasrasa. It is like the seed getting ready to grow into large tree with many branches. Normally dormant soul merges the bindu and Nada (sound) as bijam and rises from Muladhara. Like a seed ready for growing, the Pashyanti looks inside to verify if the soul is ready to rise. The Divine Mother is in Para sound form looking after the soul. She helps the soul to check and verify within itself if it is ready for the changes. So the Divine Mother is called Pashyanti, the one who helps the soul to look within itself for advancement to higher levels. 

The Divine Mother is nadarupa (Namam 299, the nature of sound). She is all in Herself; She is Pashyanti (one who sees). She rises above the path of karma and shines in the path of knowledge. She is also known as Uttirna (one who has risen).

 

Goddess of intelligence Sarawathi Devi

 

C  N Nachiappun          

Singapore, 27 January 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 Chithbavandar

  

Shri Lalitha Sahasranamam: Namam 367 Shri Paratyak chiti rupa (OM pratyak chitIrUpAyai namaH)

In Namams 366 to380, the Divine Mother’s sound rupas are discussed in details. 

The Divine Mother is in the nature of un-manifested consciousness or Brahman. 

The Divine Mother is in supreme intelligence form. All lower level souls trying to get maturity to higher level is the Divine Mother’s scheme of things. The humans’ five organs help to study and understand the worldly external things. Controlling these five sensing organs and looking inside is possible for the humans which will lead to great advancement of the embodied souls. With the help of the Divine Mother, if one looks inside him, he will be able to improve his intelligence. The Divine Mother is such great intelligence. 

Para is a saying that the Brahman is in great intelligence form. This is understood by looking at things externally and internally within oneself. Looking externally is much easier than looking within oneself. Through meditation, one can control the five sensing organs to look inside him to visualize the superior intelligence. Para or Parashakti does not differentiate any material, Shakti and Guna. The Divine Mother is such formless Supreme intelligence. 

A consciousness is looking at itself by facing opposite direction to the usual is called Pratyakchit. It is involved in looking at Atman. All sensing organs are outward looking, prevented from reaching inner self. The seeker starts his understanding of the self by turning extroverted senses in introvert or introspect direction, which is inward. Once the five sensing organs are closed or shot down, then the inner knowledge comes out by itself. Thus, Pratyakchit is un-manifested Brahman that shows up when the senses are directed inward. The Divine Mother is such Supreme intelligence.

 

Goddess of intelligence Sarawathi Devi

C  N Nachiappun          

Singapore, 26 January 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 Chithbavandar

  

Shri Lalitha Sahasranamam: Namam 366 Shri Para (OM parAyai namaH)

In Namams 366 to380, the Divine Mother’s sound rupas are discussed in details. 

The Divine Mother is the Supreme; She transcends all. 

Para is Primrdial, This becomes manifested as Brahman-as-sound. The Divine Mother is in visible and non-visible forms. The humans take rest in sleep to refresh their strengths. Likewise, when the universe is dissolved, the Divine Mother is in unseen form; at that pralaya time, She is called “Para”. Pralaya extends until the time the re-creation  starts again. The souls merged in Her, gain enough strength themselves, to be recreated. 

The Divine Mother changes from unseen to seen state. In human Muladhara the sound starts to grow into an audible form. This is happening in total universe which is called Brahma Kundalini; also known as Parasakti. 

She is Para, the root of the sound (nada). In universal creation, first ether (sky) comes out, from there Ether to wind, from wind to Agni (fire), from Agni to water and from water to earth are created by Brahman. Sky is Param. Sky has the sound form.

In humans, male bindu merges with female nadham to give pregnancy to the female. Shiva and the Divine Mother merge to form Shivasakti or bija form. It is like the seeds are kept in water before being planted; the Divine Mother is in such Para state. The Divine Mother explained this to Paramanada Guru, who called Her as “Para”. 

There are three forms of Brahman-as-sound originating from Para.. They are, namely: Pashyani, Madhyama and Vaikhari. These will be dealt with in details, in this and immediately in Namams 366 to 372; these are the nada rupa of the Divine Mother explanations. 

During Pralaya dissolution, the universe is merged in Brahman; the souls are unaware and become action less; they are contained in Brahman. The state in which Brahman is bound by Maya is itself in the form of their un-ripe actions, the concealed state, where it is not clear when and how creation is to re-start. When the creation re-starts, Para, supreme nada or sound which is subtle and bija, gross form starts from Muladhara. Para is intelligent chit, nada (subtle) is a combination of intelligence and non-intelligence (chit-achit) and the bija (gross) is pure non-intelligence (achit). The souls get ability to think and words form in their thoughts formation.

In universal creation process, the sound or nada is the first to come out. Bhaskararaya in Nitya Tantra refers: “Sound is born in Muladhara as Para; it rises and manifest as Pasyanti; later as Madhyama (intelligence plus sound) followed by Vikhari endowed with audible syllables”. 

The word Para means supreme. Tripurasiddhanta interprets Para as the Divine Mother; She is Para because She was pleased with the Guru known as Prarmandanatha. She is the Supreme source of grace. 

Goddess Abirami Ambal at Thirukadaiyur, Where

Abhirama Bhatter sung Abhirami Andathi 100 songs  

 

C  N Nachiappun          

Singapore, 25 January 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 Chithbavandar