Shri Lalitha Sahasranamam: Namam 453: Shri Trinayana (ōṃ trinayanāyai namaḥ)

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

The Divine Mother has the Sun, Moon and Fire as Her three eyes. 

Nayana means the one who leads.  Trinayana means that the Divine Mother uses three ways to lead the devotees to Brahman. She is the one who leads to real knowledge through the three (tri) pathways. These three pathways, according to the Manusmriti are: perception, inference and word (scriptures). Alternatively, She is the one who leads us to the Truth, the Brahman through three paths of hearing, contemption and deep mediation. The three paths may be also being those of north, south and the path of Brahman. She leads the souls through these paths according to what each soul deserves; hence She is Trinayana. 

The three pathways result from the divine grace from the Divine Mother. When the devotee understands his relationship with the Divine Mother and Her graces, his doubts get cleared. He joins the risis list. 

Listening, thinking and clarifying are the three attributes which the Divine Mother considers for the devotees to reach the Brahman. Listening to the divine materials is the first step. Thinking about those divine materials is the second step and understanding about them is the third and final step. These three steps help the devotee to reach the Brahman. The Divine Mother helps the devotee in all these actions. 

The Divine Mother as we mentioned earlier has three eyes similar to Lord Shiva. Sun, Moon and Fire are the three which help in eye sight for souls. Of these Moon and Fire can disappear; they supposedly represent the distorted or spoiled eyes, which can be used to see sometimes and unable to sight other times. Self-lighted Sun does not disappear from its position, although we see day and night due to earth’s movement. So the Sun represents the Jnana eye for the souls. These three are also eyes to Lord Shiva as we have stated earlier and to the Divine Mother due to their unison. 

Those who follow the veda specified principles will surely reach the Brahman. The devotee has to use his knowledge and wisdom properly on his own also to reach the Brahman. Those who cannot use their wisdom well, have to wait longer to reach the Brahman. 

The Divine Mother is the mantra rupa or form of tri-nayana, leading us through listening, thinking and understanding the Brahman. She has three means for the devotees to reach her or Brahman. She is leading the devotees for attaining the Brahman.

The Divine Mother as Trinayana 

C N Nachiappun          

Singapore, 22 April 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 452: Shri Tejovati (ōṃ tējōvatyai namaḥ)

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

The Divine Mother is always effulgent; radiant and shining brightly. 

The Namam Tejovati means that the Divine Mother is none other than the Brahman. 

The Divine Mother Herself is effulgent and is supporting all things that are radiant or effulgent. This is clearly mentioned in Kata Upanisad (11...ii.15); “The Sun does not shine there, nor do the moon and the stars, nor does the lightening shine and much less the fire. When He shines everything shines after Him; by His light all these shine.” 

Tejas means prowess. The Divine Mother has the prowess arising from the eight attributes of excellence. Tejas also can mean light, the power to control others, power to oppose the enemies, to face the disgraces created by others as well, strength like fire having heat. The Divine Mother is supporting Sun and Moon in their shinning. 

For the devotees who are matured, the divinity and effulgence is evident; depending upon their way of life such effulgence increases. For those with lower level of actions, such effulgence decreases. The devotee is responsible to increase his effulgence, with good conducts and attributes; it is great to improve one’s effulgence. Even for those whose body effluence is not there initially, tejas can improve them all due to the Divine Mother’s grace.

The effulgent or radiant Divine Mother

C N Nachiappun          

Singapore, 21 April 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 451: Shri Vighna Nashini (ōṃ vighanāśinyai namaḥ)

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

The Divine Mother destroys all obstacles for Her devotees. 

The Divine Mother is the one who removes all obstacles arising on both the spiritual and the material paths in life and provides shanthi for the mind both within our self and from outside worldly things. The devotees recite and pray through Her Srividya mantra to reach Her. Reference to earlier Namam 77: Kamesvara mukhaloka kalpita sri ganesvara with the meaning the Divine Mother gives rise to Ganesa by a glance at the face of Kamesvara and Namam 78: Maha ganesa nirbhinna vighna yantra praharsita with the meaning that the Divine Mother rejoices when Ganesa shatters all obstacles. She is the Shakti of Her elder son Vignarajan or Ganapathi in removing such blockages for His and her devotees. He does Her duties and She does His duties which natural universally; this is acceptable to Brahman also. 

Vignesawaran leads all the blockages. Any one’s obstacles happen as decided by the Divine Mother in Her efforts to help the individual to mature. The Vigneswaran sometimes blocks the devotees’ actions for the betterment of them. However, the devotees are disappointed that their desires did not get through, initially. Later they start to realize that their desired actions were blocked for their own good. The Divine Mother never always let all the devotees desires get done; what are good for them only allowed to happen. Through this blocking process, the Divine Mother shows Her kindness to the devotees. At the same time, She does certain other troubles by blockages for the devotee for his own good. Her son Vignarajan is good at blocking or removing obstacles for the individuals. 

Nashini means the remover or destroyer; so the Vigna Nashini does one of the things to remove the blockages, which are appropriate for the Brahman. When the devotee cannot handle his obstacles; he looks for the Divine Mother’s grace to save him from those obstacles. So once he surrenders to Her, his problems are taken care of. 

The Divine Mother, the Vigna Nashini, is always looking after Her children.

Lord Vigneswaran; the elder son of the Divine Mother

 C N Nachiappun          

Singapore, 20 April 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 450: Shri Nandini (ōṃ nandinyai namaḥ )

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details.                                                                                                                                                                                 The Divine Mother is internally blissful and gives out bliss to Her devotees.

 Nandini is said to be the daughter of Kamadenu, which provides all the desired things. Nandini is the sacred cow in sage Vasistha’s asram, providing the sage with materials for sacrifices and the residents with everything they need for themselves and for the service of the guests. Nandini is considered a form of the Divine Mother.

 Nandini is also a name for the scared river Ganga; who is also a giver of bliss/delight, one who washes away sins and provides new energy for the body and soul. Ganga eliminates the sins of the souls; even the waste water that is mixing with Ganga River gets purified. Here again, the Divine Mother is considered a form of Ganga River. The devotees reaching the Divine Mother get their sins removed and are ready to seek the Brahman. Since She helps in all these, She is termed as Nandini.

 Nandagoplan’s daughter was named Visnumaya. She was said to been in Gokulam ; she was also called as Nandini. Further, Raghu is said to be the son of Nandini; Raghu vamsam is referred by Poet Kalidasa.

 Nandini gives internal happiness. For which ever soul/being in this universe is getting happiness, the reason behind is the Divine Mother.

The Divine Mother as Goddess Nandini

C N Nachiappun          

Singapore, 19 April 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 449: Shri Kantihi (ōṃ kāntyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details. The next seven Namams from 443 to 449 describe the Divine Mother’s Character; these attributes are within all universal beings which the Divine Mother grants based on the soul’s maturity level. 

The Divine Mother is effulgence and ultimate attraction for all the universal beings and non-beings; With Her Self effulgence, the Divine Mother also makes everything else shine. 

Kantih, once seen, awakens the desire to see more and more with its attracting power. Can any have enough of the dharsan of the Divine Mother? The desire for it is ever-rising for all universal beings. Kantih is also refers to Iccha Shakti (will Power). This is one who has indomitable (impossible to defeat or subdue) the will power. Further, Kantih is a mark of excellence in literature. This meaning also applies to the Divine Mother, who is the holder of all excellence. The Namams from 443 to 449 indicate that all great qualities in human beings are the Divine Mother’s blessings. 

The Divine Mother is beautiful at Her best. Her beauty, which is resulting from Her own forms, eternally explains its shine to the universe. Such beauty of the Divine Mother pulls all universal beings to Her. With Her shine, it helps to show and explain other being. It helps to satisfy the desires of others. Sun, Moon and stars lightings and fire all get their shine from Her only. So Her shine or Kantih is the root for all other elements’ shinning etc. So the Divine Mother is called the Kantih. 

So the Divine Mother’s beauty pulls other universal beings to Her; they represent Her Iccha Shakti, kamam and desire to be called Kantih. Lord Krishna in end of second chapter in Gita also defines this Kantih for our better understanding of this Namam. 

These seven Namams cover all the Divine Mother’s glories as reflected in various universal beings.

            The Divine Mother’s Shinning Beauty or attracting Kantih    

 

C N Nachiappun          

Singapore, 18 April 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 448: Shri Svasti mati (ōṃ svastimatyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details.The next seven Namams from 443 to 449 describe the Divine Mother’s Character, these attributes are within all universal beings which the Divine Mother grants based on the soul’s maturity level. 

The Divine Mother is tranquility or in peaceful form. 

Santi is peaceful or evenness of mind condition whether in happiness or sorrow such as in profit or loss and in victory or defeat states. The Divine Mother has such peaceful forms. Essentially the beings will have to control their mind to be stable without wandering to get the peace. 

To understand the nature and to follow nature is way of understanding the Divine Mother. The Universal Mother is fully action oriented. In an environment where one can get confused, if the devotee stays calm and peaceful, we usually praise him as Santhamurthy. Similarly in a condition if someone should get angry, but he maintains calm and peacefulness, we also praise him. The Divine Mother is eternally peaceful and calm. In this world where happiness and sorrow flow alternately, if the devotee is calm and peaceful, it is the blessing he is receiving from the Divine Mother. The devotee remaining calm and peaceful as ever is total blessing he is receiving from the Divine Mother. 

Santi is balanced mindset and the resultant calmness. When the devotee leaves his desire for materialistic things, it is starting point of his peacefulness. That represents the Divine Mother’s form for the devotee. Santi which part of the five Kalas, represent Sadashiva tattva and part of Vayu tattva. The Divine Mother with five faces represents this Kala. Praying to this form of the Divine Mother eliminates Mayamalam; it gives peaceful and calmness to the Bakta. 

Saivagama says, “Santi is part (Kala) of Vayu. That Kala dispels three types of impurities, avana, maya and karma and it is termed as Santi.” It leads the way out of struggling Maya illusions and in action contrary to one’s Karma, forsaking one’s own dharma and embracing that of someone else. (Please also see namam 354: Pasupasa vimocini with the meaning that the Divine Mother releases the ignorant from bondage.) Slipping away from one’s own dharma will not bring prosperity. It causes loss of his Santi (peacefulness).

Gita( 3.35 ) declares that, “Better is death following one’s own dharma (duty); following another’s dharma leads to fear.” This is the best way to build a righteous life.

According to Brahmaparasarasmrti, the area between fifteen fingers breadth from the tip of nose downward is the most auspicious seat of that life force. It is called Santi. It is the seat of the Divine Mother.

            Svastimati Ultimate Truth form of the Divine Mother.

C N Nachiappun          

Singapore, 16 April 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 447: Shri Santih (ōṃ śāntyai namaḥ)

In Namams 381 to 474, the Divine Mother’s Jnana Yoga worship methods are discussed in details.The next seven Namams from 443 to 449 describe the Divine Mother’s Character, these attributes are within all universal beings which the Divine Mother grants based on the soul’s maturity level. 

The Divine Mother is tranquility or in peaceful form. 

Santi is peaceful or evenness of mind condition whether in happiness or sorrow such as in profit or loss and in victory or defeat states. The Divine Mother has such peaceful forms. Essentially the beings will have to control their mind to be stable without wandering to get the peace. 

To understand the nature and to follow nature is way of understanding the Divine Mother. The Universal Mother is fully action oriented. In an environment where one can get confused, if the devotee stays calm and peaceful, we usually praise him as Santhamurthy. Similarly in a condition if someone should get angry, but he maintains calm and peacefulness, we also praise him. The Divine Mother is eternally peaceful and calm. In this world where happiness and sorrow flow alternately, if the devotee is calm and peaceful, it is the blessing he is receiving from the Divine Mother. The devotee remaining calm and peaceful as ever is total blessing he is receiving from the Divine Mother. 

Santi is balanced mindset and the resultant calmness. When the devotee leaves his desire for materialistic things, it is starting point of his peacefulness. That represents the Divine Mother’s form for the devotee. Santi which part of the five Kalas, represent Sadashiva tattva and part of Vayu tattva. The Divine Mother with five faces represents this Kala. Praying to this form of the Divine Mother eliminates Mayamalam; it gives peaceful and calmness to the Bakta. 

Saivagama says, “Santi is part (Kala) of Vayu. That Kala dispels three types of impurities, avana, maya and karma and it is termed as Santi.” It leads the way out of struggling Maya illusions and in action contrary to one’s Karma, forsaking one’s own dharma and embracing that of someone else. (Please also see namam 354: Pasupasa vimocini with the meaning that the Divine Mother releases the ignorant from bondage.) Slipping away from one’s own dharma will not bring prosperity. It causes loss of his Santi (peacefulness).

Gita( 3.35 ) declares that, “Better is death following one’s own dharma (duty); following another’s dharma leads to fear.” This is the best way to build a righteous life.

According to Brahmaparasarasmrti, the area between fifteen fingers breadth from the tip of nose downward is the most auspicious seat of that life force. It is called Santi. It is the seat of the Divine Mother.

The Divine Mother in Her Santi form.

 C N Nachiappun          

Singapore, 16 April 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.