Shri Lalitha Sahasranamam: Namam 383: Shri Sadyah prasadini (OM sadyaH prasAdinyai namaH)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details.

The Divine Mother confers or bestows Her grace immediately or quickly to Her devotees; sadya means also sure/Truth . 

The Divine Mother blesses and gives Her kindness / grace to her sincere devotee, who is worshipping Her in proper way. The devotee should leave away his external rites. He should do internal worship by burning his consciousness and all the items immersing the soul in Cidagni. That forms the part of Raho yoga and Rahas Tarpana. All soul’s karma is finished in surrendering to the Brahman/the Divine Mother, the Divine Mother. Jnana Shakti removing the darkness of ignorance is part of the Divine Mother’s blessing the devotee. 

The merging point of Ganga, Yamuna and Sarasvati rivers is called Triveni.  Sarasvati is invisible to us, which is similar to our ignorance disappearing with our internal rites to burn away the items covering the soul. Ganga and Yamina represent the Jnana and Bakthi. For a matured devotee, his Jnana rites and the Divine Mother’s grace, help him to merge with the Brahman, the Divine Mother. The Divine Mother’s grace is easily available for the devoted soul. Kindness and wisdom merge here. This Namam implies the sense that the Mother and child are together, here the Divine Mother and the devotee. 

The Divine Mother blesses her devotees immediately. Raho yoga and Rahas Tarpana satisfy the Divine Mother to bless Her devotees immediately. She is helping the devotee in his internal rites to increase his jnana or wisdom. She helps the devotee see Her most of true self; earlier the devotee had been trying to realize Her in confused stages.

Sadyah is immediately; prasadini can mean that the Divine Mother is helping the confused devotee to a clearer level. 

An angry mother will not withhold her love and blessings for her children for long time. Her anger towards the children can be compared to lightning before the rain of compassion; her children may not understand that. A mother is quick to be pleased; similarly the devotee can please the Divine Mother quickly. 

     The Divine Mother as Annapoorani

C  N Nachiappun          

Singapore, 11 February 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 382: Shri Rahas tarpana tarpita (OM rahastarpaNatarpitAyai namaH)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details.

The Divine Mother is gratified by the secret rites of worship. 

Tarpana can mean that the method of worship rites used by the devotee to satisfy the deity (here it is the Divine Mother). The rites best suited are to surrender the mind to the Her. It is difficult for the human to surrender his mind to somebody, here the Divine Mother. The devotee to consider the Divine Mother as Jnana Shakthi and to surrender his mind to Her is the best worship possible, which is happening within the devotee, without others knowing it. He can stop all external disturbances through his determination, to create conducive internal space within him. He gets joy by doing so to surrender to the Divine Mother through his internal rites. She accepts that as best Tarpana. 

Eight items including Punya  had been burnt in Cidagri, the soul is shinning and is reaching the Brahman to be merged. This gives happiness to the devotee and the Divine Mother. Once he reaches that stage, the 36 Shiva tattvas are all forgotten by the soul, as it is already part of the Brahman. The Divine Mother is happy with secret Tarpana, as the soul merges back to its original source Brahman. 

Tarpana can also mean the sacrifice of everything from the earth principle to Shiva principle in the fire of consciousness. This type of sacrifice should be learnt from a Guru. When the words in the mantras or Namams have many different meanings due to variations in pronunciation, it would be dangerous to use Tantric rite on the basis of book knowledge alone.

 

The Divine Mother is happy with the secret rites Tarpana

C  N Nachiappun          

Singapore, 10 February 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 381: Shri Raho yoga kramaradhya (OM rahoyAgakramArAdhyAyai namaH)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details.

The Divine Mother is worshipped in secret through sacrificial rites. 

Raho can be interpreted as the secret meeting between Lord Shiva and the Divine Mother in Sahasrara. Krama is meant as stepping into. This Namam means that the Divine Mother is to be worshipped in stages of Sadhana that guide us to enter into bliss of the unison of Lord Shiva and Shakti; the Divine Mother is in Sahasrara. 

Raho can mean also without others knowing. Yoga can be said here as secretly done as speech, thinking, actions, house and helpers are all externally controlled and are covering the soul, which are burnt in Cidagni. 

The divine worships have two or more ways. External worship with all the celebrations; and the devotee can worship the Divine Mother internally without any celebration to be seen outside. This internal worship method is best suited for the devotee and the Divine Mother with Her big scheme of things. In this, She makes the devotees to reach Her in stages. For example, the sea water due to hotness of the Sun, evaporates to form cloud and into many other forms; like snow in Himalayas, later melting into a stream; or as a rain in normal land area; further runs in to a waterfall and to be merged with bigger river and later runs back to the sea. Some parts of the clouds rain directly as water back into the sea. There is no celebration or advertisement in greatness of sea water getting back to the source, the sea. Similarly, the matured devotees with internal worship reach the Divine Mother. They do not seek any advertisement or celebration in their worshipping the Divine Mother. Their focus is on their internal worship alone. 

The devotees cleaning themselves to reach the Brahman or the Divine Mother are indicated in this worshipping method in this Namam; by burning their following eight items: papa, punya, good acts, bad acts, positive thinking, negative thinking, dharma actions, adhrama actions in Cidagni (earlier Namam 4) to make them into ashes. The soul, knowledge/mind, body and dharma are controlled. Also in waking/sleeping/dreaming stages without words or actions, hands, legs, stomach, regenerative organ and all the devotee’s efforts are surrendered to Brahman, the Divine Mother. This helps one to reach the Divine Mother after burning all items covering the soul in Cidagni. The things covering the soul are removed as ashes in Cidagni, after which the soul shines as a metal like gold put through high heat furnace. The individual or the soul staying alone in seclusion and doing this secret yoga is what the Divine Mother likes best. 

Adi Sankara in Soundarya Lahari, verse 9, “O Devi, after passing the Muladhara containing the Bhutattva (earth), the Manipuraka in the navel containing the Jalatattva (water), Svadhisthana in genital area containing agnitattva (fire), Anahata in the heart containing the Vayutattva (air), Vishuddhi chakar in the throat containing akasatattva (ether) Ajna chakar between the eye brows containing manastattva (mind), thus breaking through the Kula path containing the six chakaras, You sport in secret seclusion with Your Spouse in Thousand petaled lotus.” 

There is one deviation observed from normal in this sequence mention by Adi Shankara. He talks about Svadhisthana only after passing through Manipuraka which comes higher in Kundalini’s path. The great Sage did not make a mistake, here. He is following the correct actions well known in the Upanisads, going from gross to subtle in following order; Earth, water, fire, air, ether and mind. This is why starting from Muladhra (earth), he goes to Manipuraka (water) before going to Svadhidthana (fire). 

The sacrificial fire here is the fire of consciousness, Cidagni (earlier Namam 4). The secret sacrifice is done in the fire of consciousness with the support of the Kundalini Shakti (the Divine Mother). So it is the Divine Mother’s worship internally through seclusion, by sacrificing all good and bad things covering the soul in the fire of consciousness.

 

     The Lord Shiva and the Shakti, the Divine Mother

    in unison in Saharara, a thousand petaled lotus 

C  N Nachiappun          

Singapore, 09 February 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 380: Shri Bindu mandala vasini (OM bindumaNDalavAsinyai namaH)

Namams 373 to380 are describing, the Divine Mother’s Shakti  Peetams where She is residing.

The Divine Mother resides in Bindumandala. 

Of the seven body chakras, “Sahasrara” is at the crown in top of our head. That is also called Bramandha or Bindumandala. The Kundalini moves up from Muladhra to reach the Sahasrara in the crown. The Divine Mother is in chit form in Bindumandala. Sri Ramakrishna explains: For a rich man, there are many houses. He had been living in each house as and when he liked. He chooses one house for longer period living. Likewise, the Divine Mother having many abodes resides in Bindumandala for longer period. 

Bindumandala is the ninth stage in Srichakr. The Divine Mother is in Trikona where the Svanidana and Siva chakar join together to make it as Bindumandala. In human body Sahasrara chakra is Bindumandala where the Divine Mother chooses to reside longer. 

The bindu is also called Sarvananda chakar. Bindu is white in color; bindumandala then means the white centre. In human body, it is at the top in the crown of our head, where the Divine Mother resides. In Soundarya Lahari verse 9, Adi Sankara describes the Divine Mother’s residence bindumandala. “In thousand petaled lotuses, you sport”. Bindu is also referred as Karana, karya and nada bijas. The Divine Mother resides in all these bindus.

 

The Divine Mother resides in Bindumanadala,

a thousand petaled lotus 

C  N Nachiappun          

Singapore, 08 February 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 379: Shri Odyana pita nilaya (OM oDyANapIThanilayAyai namaH)

Namams 373 to380 are describing, the Divine Mother’s Shakti  Peetams where She is residing. 

The Divine Mother’s one of the abodes is known as Odyana. 

The Divine Mother lives in Odyana pita. Jalandhara and Odyana are key Kshetra names. They refer to and explain the chakras in human body. The ancient Hindus wanted to project the importance of human chakras by linking them to key Kshetra names. The matured devotees understand the importance of the human body chakras linking the key Kshetras wherein the Divine Mother’s presence is felt within the devotees.

Kshtram is place to take rest without being disturbed. The Divine Mother lives in Odyana pita which is Vishuddhi chakar also in the human body. 

The Divine Mother’s residence can be listed as follows:

·         At Kamarup as Santa Devi @ Muladhara

·         Purnagiri as Vama Devi @Anahata

·         Jalandhara as Jyesta Devi @Ajna

·         Odyana as Rudri Devi @ Vishuddhi 

Odyana is the name for Vishuddhi, one of the six chakras in human body. The Divine Mother resides in throat area, where the sandal wood paste or Kunkumam (red in colour) mark can also be applied. 

Additional Note: In his commentary on this Namam and human body chakaras, Shri Anna from Ramakrishna Mission had said the Jalandhara is associated with Vishuddhi chakar and Odyana is associated with Ajna chakar; where as in commentary by Shri C V Ramakrishan Sastry (Reference Book) had said Jalandhra is linked to Ajna chakar and Odyana is linked to Vishuddhi chakar. 

 

The Divine Mother as Rudri Devi residing in Odyana nilaya.

C  N Nachiappun          

Singapore, 07 February 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 378: Shri Jalandhara sthita (OM jAlandharasthitAyai namaH)

Namams 373 to380 are describing, the Divine Mother’s Shakti  Peetams where She is residing.

The Divine Mother resides in the Jalandhara pita. 

The Divine Mother takes the Vishnumukhi rupa; She resides in Jalandhara. Each Kshetra gets its importance for three reasons; the Murthy or deity gives the Kshetra a key importance. Sri Ramakrishna explains this as follows: The cow’s blood is all over its body but we get the milk only at the right place. The Punya Kshetra is similar to the cow. Any Kshetra’s punya is due to many yogins doing the tapas there where ultimate Brahman’s presence is felt. The deity in that place gets the fame due to such prayers. The ancient elders had prayed into the statues made of stone or metals such as gold, the Brahma mantra to make it gain the Shakti. By praying to the deity in the key Kshetras, the devotee gets blessings and jnana knowledge. The devotees travel to different key Kshetras to accumulate their blessings and jnana knowledge. This Namam is to remind such actions needed by the devotees to gain the blessings and jnana knowledge. 

Yogashastra states that Jalandhara is the Vishuddhi chakar in the throat region in human body. The Divine Mother resides there as the embodiment of Brahma-as-sound.

Padma Purana says that the Divine Mother resides in Jalandhara and  it is called “Vishnumukhi”.

 

Additional Note: In his commentary on this Namam and human body chakaras, Shri Anna from Ramakrishna Mission had said the Jalandhara is associated with Vishuddhi chakar and Odyana is associated with Ajna chakar; where as in commentary by Shri C V Ramakrishan Sastry (Reference Book) had said Jalandhra is linked to Ajna chakar and Odyana is linked to Vishuddhi chakar.

 

     The Divine Mother as Vishnumukhi

C  N Nachiappun          

Singapore, 06 February 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 377: Shri Jaya (OM jayAyai namaH)

Namams 373 to380 are describing, the Divine Mother’s Shakti  Peetams where She is residing. 

The Divine Mother is victorious always and everywhere. 

The Divine Mother is in Victory form. Various creatures have different goals; when their goals are met, they feel happy, being victorious. In general, the universal beings have more victory than defeats, which helps them in moving forward. These are the Divine Mother’s blessings to the universal creatures. As She is giving the victory to motivate Her devotees, all the victories in this universe are the graces from the Divine Mother. She is Jaya. 

The deity in Varaha Mountain is Jaya; the Divine Mother is in Varaha rupa to provide victory for all the universal beings. Jaya is also one of the eight yogins worshipping the Divine Mother. 

     Goddess Jaya Durgha

C  N Nachiappun          

Singapore, 05 February 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