Shri Lalitha Sahasranamam: Namam 539 Shri Sruti (ōṃ ōṃ śrutyai namaḥ)

The Goddess Divine Mother is the form of four Vedas. 

Sruti can be interpreted as what we hear through our ears. Four Vedas, Rig, Yajur, Sama and Atharvana have mmense knowledge about the nature or universe or the Divine Mother. For many thousand years, these were heard and have been saved. Static level souls graduate to high level towards Brahman. Some turn into great knowledgeable people; these are the people who can listen to the four Vedas and can memorize what they heard. Thanks to this tradition, major sections of the four Vedas have been saved all through the generations. To be from

 lower ignorance level to graduating to great knowledgeable person is the grace of the Divine Mother. Further to hear the four Vedas (Sruti) and up keeping them is also the Divine Mother’s grace. To safe keep the learned things without  loss is also the Her grace. Such Vedic knowledge has been recorded as four Vedas. Despite all attempts by invaders to destroy all Vedas, Vedic materials or Sruti cannot be destroyed. In some form, they will be there eternally. The Divine Mother will live eternally in the form of Vedas. 

Sruti is also three forms of hearing, reciting, and thinking about Brahman, the Divine Mother is in all  three forms. Sruti is also what should be learned through hearing; it also represents Vedas. Sruti is what the sages received through their senses, the hearings during their meditations. The four Vedas are said to be the breath of Brahman. Vedas are embodiment of Knowledge. They are there always and considered same as the Brahman. The Divine Mother who Herself is Brahman-as- knowledge (Jnanabrahman) is also called Sruti. 

“Sruti is Mata (Mother),” is the well-known saying. It is said in music Sruti (pitch tone) is the mother and laya (time) is  the father.

                     The Vedas  as Sruti represent the Divine Mother.

C N Nachiappun          

Singapore, 17 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 538 Shri Medha (ōṃ mēdhāyai namaḥ)

The Goddess Divine Mother is the form of wisdom (knowledge). 

The Divine Mother has the superior knowledge or wisdom. The Physics research on nature agrees with Hindu Vedic stated facts. Jada or static level beings graduate upwards in their activities. In Vedandas, the Divine Mother is said to grow from Jada state to active state. 

Parvatham or Himalaya is immoveable static mountain. The Divine Mother, Parvathi Devi is the daughter of the Parvatharajan (King of Himalayas); such static Parvathi Devi (the Divine Mother) graduates to have superior knowledge. From circumstances and troubles, with their efforts all universal beings grow into active souls, reaching the human form at the end. 

The knowledgeable human can control the five basic elements such as Akasa, Vayu, Fire, Water and Earth.  How humans control the elements to be useful is called the science of Physics. The lesser knowledgeable beings do not enjoy all the pleasures the humans enjoy; likewise, the lesser knowledgeable beings do not go through the troubles humans go through. This knowledge of universe is called aparavidya. Nature gives the humans both good and bad, victory and defeat; birth and death which are duality in action as a result the humans suffer all the troubles in their life. 

Medha is superior knowledge or wisdom or Brahmavidya. Those who learn the Brahmavidya get relief from worldly troubles, reaching the Divine Mother and Brahmam or Medha state. From these states, the Divine Mother is helping and grooming the beings to higher plane; She has the names Amati (ignorance) and Medha (wisdom). The interpretation of this Namam is that the souls start out with no or less knowledge and grow into wisdom level human forms. 

If we learn something now and in due course, our learning of it may be reduced. We will have to struggle to bring back the learnt items to our minds. Ever green and to remember that instantly, we need the Medha; the wisdom clear knowledge level is Medha. The Divine mother is in that Medha form. 

In earlier Namam Amati, the Mahat is referred as the knowledge and mind tattva; the Divine Mother gets the form of Medha, the superior knowledge. Medha Devi has a temple in Kashmir in Himalayas, (as mentioned in Padma Purana). 

The Divine Mother started as second level of creation, accompanied by intelligence. Sarasvati Devi is the deity of Intelligence. The interpretation of this mantra is that “She, who is the form of Sarasvati”. Devi Mahatmya praises Her as” the Devi who resides in all beings in the form of Medha (intelligence).”

The Sarsvati Devi, representing the Divine Mother is giving

all  Knowledges and forms of arts to humans.

C N Nachiappun          

Singapore, 16 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 537 Shri Amati (ōṃ amatyai namaḥ)

The Goddess Divine Mother is the form of ignorance or nescience. 

The Divine Mother is in avidya (ignorance) form. From Brahman, She takes five elements form (Akasa, Vayu, Water, Fire and Earth) which are in avidya state without any intelligence. From them such wide universe is created by Her. Vidya (knowledge) and avidya (ignorance) are both the forms of the Goddess Divine Mother, needed by devotees to reach liberation or Brahman. The static or Jada Akasa is not good for Chit (knowledge). Balance elements Vayu, Agni, Water and Earth are useful for all kinds of universal beings. Most of the beings are ignorant and the Divine Mother in those forms is called Amati. Those matured yogins reaching the Brahman never discard the universal beings with ignorance. The Divine Mother plays with such yogins and other beings having ignorance (Amati). They all praise Her for all her Kindness. 

Svadmati is split into svadat + amati. In Namam 445 Mati had been discussed earlier. Avidya is ignorance. Even if we know something, but not fully in proper form, it is also called avidya. Amati is lower-level knowledge. The Divine Mother is in this form also.

Avidya, Mahat, and Ahankaram are three tattvas due to Maya. In those, Mahat is related to intelligence, through which avidya slowly expands into vidya form. If there is no growth in that way, it is called avidya or amati. This is close to earlier creations in the universal beginnings. This is the Goddess Divine Mother’s form also.

Amati or avidya means ignorance as we saw earlier. A deity with these names is presiding over activates done according to emotions without applying discrimination by humans.

As the Katha Upanisad (1.ii.2) explains, the unintelligent man wants to amass objects of pleasure. Therefore, he discards the path of good and chooses the path of pleasure. The same Upanisad (11.lV.2) also says, “The ignorant (the childlike) pursue external pleasures and fall into the widespread snares of death.”

It is Amati (ignorance) that pushes the humans into the path of physical pleasure and to the state of death.

Amati also means first creation, which was without any intelligence.

Durgacharya takes this Namam as mati, interpreting it as knowledge of the Self.

Opinions or interpretations differ.

The Sarsvati Devi, representing the Divine Mother is giving 

all  Knowledges and forms of arts to humans.

C N Nachiappun          

Singapore, 15 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 536 Shri Svadha (ōṃ svadhāyai namaḥ)

The Divine Mother is the object of the “Svadha” invocation at the end of mantras chanted during offerings, oblations to the fire in Yoga ceremonies for forefathers. 

The Divine Mother is in Svadha form; we are obliged to offer to our ancestors in seeking their blessings for our family and our generations. In such homa Agni offering the word Svadha is used. Yogins do this offering, before taking the priesthood, for their ancestors. Later when they become the yogins, they do not do this homa Agni offerings for ancestors. For those who leave these worldly attachments, the Divine Mother is in Svadha form. 

In offering to ancestors through homa Agni. this Svadha is used. The meaning of this word Svadha is that offering is made with utmost sincerity to an ancestor. The ancestors are said to be pleased on the things and the sincerity of offering. The Divine Mother is the one who make the ancestors satisfied to be happy by being the Svadha. 

At the end of mantras chanted while making offerings to the ancestors, this word “Svadha” is mentioned while the word “Svaha” is used at the end of mantras for offering to Devas and other deities. 

Svadha can also be interpreted as, “She who carries (nourishes, protects all being including Vishnu” (Su is well, a is Vishnu and dha means nourishes). 

Devi Mahatmyam says, “O, Devi, by repeating Your name all the gods are pleased, since You are both Svaha and Svadha,” 

Svaha, Svadha, Sraushat, Vaushat and vashat are the parts of mantras used to invoke various gods while making offering to them. 

Agni resides in Lord Shiva’s third eye; by Arthanareswara form, the Divine Mother also shares this third eye with Lord Shiva.

   The Agni Homa fire where the mantras “Svaha and Svadha” are recited .

 C N Nachiappun          

Singapore, 14 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 535 Shri Svaha (ōṃ svāhāyai namaḥ)

From this Namam onwards the Divine mother’s key attributes and forms will be discussed. 

The Divine Mother is the object of invocation “Svaha” at the end of mantras chanted during offerings, oblations to the fire in Yoga ceremonies. 

The Divine Mother is in the form of “Svaha” mantra. The shakti in Agni (fire) is Svaha. Similarly, the Lord Muruga who emerged from Agni is also called Svaha. When the items, like ghee are offered to Homa fire, the word Svaha is recited. Ghee is the best food for the humans; when that ghee is offered to Homa fire, it gains miraculous strength. Svaha gains all the importance in Homa fire offerings. 

When offering the items in Homa fire with all the meanings and sincerity, Svaha is recited. (Like Svaha, other names such as Svadha are also used in Homa fire offerings with different focus such as offering to our forefathers). Agnaye svaha is for offering to the Agni deity. Svaha word is used to call the Devas to come and accept our offering in homa fire. The word is with full of meaning to get the offered items to reach the correct set of divinities and people. The Divine Mother takes such mantra forms. 

Svaha means “that which is useful in invoking the chosen deity.” Svaha is the wife of Lord Shiva in His manifestation Agni (fire). The Linga Purana says,” Shava is the essence of fire and one who invokes that name is dear to Lord Shiva.” Traditionally “Om” is chanted at the beginning and “Svaha” at the end as mantras when making offering in Homa fire. 

Also, Svaha (sva + aha) means one’s own speech. The famine form of this, Svaha, is the present mantra. The word of the worshipper and the word of the Divine Mother become one. Or Svaha (Su +aha) is good uttering, good words and words of wisdom. 

The Great Bhaskararaya interpreted this name also as “She who knows Herself well”. That is the knowledge of Brahman. The Divine Mother is the one who possesses that knowledge of Brahman and one who confers that knowledge to Her devotees.

The Agni Homa fire where the mantra “Svaha” is recited .

 C N Nachiappun          

Singapore, 13 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 534 Shri Yakinyamba svarupini (ōṃ yākinyambāsvarūpiṇyai namaḥ)

Namams 475 to 534 represent the Divine Mother’s Yogini forms. 

The Divine Mother’s Representative Yakini yogin residing (in Brahmarandhra) in the thousand-petaled lotus as described in earlier six Namams. 

From Namam 475 to 534, including this Namam, we have explained about various Yogins presiding in six plus one base chakras. 

A summary of all the yoginis in chakras on Kundalini’s path are:

1.       Visuddhi chakra: Dakini Devi, taking care of the organ of touch, skin

2.       Anahata chakra: Rakini Devi, taking care of blood system

3.       Manipura chakra: Lakini Devi,  taking care of body flesh

4.       Svadhisthana ckakra: Kakini Devi, taking care of body lymph (fat)

5.       Muladhara ckakra: Sakini Devi, taking care of the body bones

6.       Ajna ckakra: Hakini Devi, taking care of the body bone marrow

7.       Sahasra ckakra: Yakini Devi, taking care of the total body features.

         The Divine Mother.

C N Nachiappun          

Singapore, 12 July 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 Sithbavandar

Shri Lalitha Sahasranamam: Namam 533 Shri Sarvaudana prita citta (ōṃ Sarvaudanapritacittāyai namaḥ)

Namams 475 to 534 represent the Divine Mother’s Yogini forms. 

The Divine Mother’s Representative Yakini yogin residing (in Brahmarandhra) in the thousand-petaled lotus is pleased with all food offerings made to Her. 

The Divine Mother is fond of all cooked foods. To cook the food is a facility available for mankind only in all universal beings; There are many raw food items, like fruits and vegetables which are also offered to the Divine Mother. In previous Namams, we saw specific food for each chakra Devis taking care of specific parts of human body. Yakini Devi takes care of the whom body up-keeping, through semen following through the whole body; the Divine Mother is all pervading the whole body. As such all forms of balanced diet are acceptable to Yakini Devi. 

All the universal beings’ food is acceptable to the Divine Mother. As the Divine Mother likes the cooked food the humans focus more on their favourite food to the Divine Mother. If the humans focus more on their food, they will not gain in their move up to Brahman. Keeping Yogin mentality and taking the prasadam from the Divine Mother (from offered food to her), it helps them in their move towards Brahman. The human ought to prepare the food as an offering alone. To cook good food for offering to the Divine Mother is a form of worship of the Divine Mother. This Namam says that the Divine Mother likes all good food offered to her or She is Sarvaudana prita citta. 

The Divine Mother likes prasadam such as Haridanannam and all other cooked food offered to Her.

The Divine Mother as Annapurna in Varanasi (Kasi).

 

C N Nachiappun          

Singapore, 11 July 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 Sithbavandar