Shri Lalitha Sahasranamam: Namam 681: Shri Sukaradhya (ōṃ sukhārādhyāyai namaḥ)

The Divine Mother may be worshipped in great comfort by devotees who are fully immersed in Her.

Depending upon the deity being worshipped, the procedures and preparations may be hard or difficult to fully follow in worshipping the said deity. If the devotee makes a mistake in reciting the holy names of the deity, we cannot take that as an error or mistake. Devotion to the deity of worship is the important aspect here rather than identifying an error

For the child (Ataman) to seek the Divine Mother (Brahman), there are no such strict restrictions in worshipping methods. Immediately after getting out of bed, the child may run to its mother. Also, after bathing and wearing clean clothes, the child can go to the mother with the flowers. The child has the right to go to its mother at various times in various ways. The same freedom is there for the devotee in praying to the Divine Mother. 

Ramakrishna Paramahamsa worshipped the Divine Mother with such love and freedom. and he used to interact with the Divine Mother. He did not strictly follow the prayer rules. This Namam is an explanation that such a sincere devotee has total freedom to worship the Divine Mother in the ways he is pleased and happy.

In worshipping the Divine Mother, the true devotee does not have to strain and discomfort his physical body. She does not limit by having a specific procedure to be followed for Her worship. Whatever form we pray to the Divine Mother, we need to realize that form in us. Also, there is no rule to worship that we must offer specific things to Her in our prayers. So long we worship with complete devotion, She is satisfied. The mind must focus on devotion, there is no other thing needed. She is celebrated a Sukharadhya for such simplicity in worshipping Her.

This Namam implies that there are no rules to be followed or preparations to be made for the Divine Mother’s worship. There are other forms of worship that involve inflicting pain or hardship on the body. She is pleased with simple chanting of Her names if it is done with devotion. Thus, She bestows Her blessings, because of worship that is done easily.

Krishna reassures us in the Gita (ll.40). “There is no loss of effort here is no harm. Even a little of devotion delivers us from great fear”. There is no need to fear an error in procedure or harmful consequences. Even a first step in this direction will protect us from the fear of samsara (birth and death cycle). There is no need to worry that complicated procedures have been neglected. As Krishna again says in Gita, the Divine Mother will be pleased with simple offerings of “leaf, flower, fruit and water”. Soundariya Lahari, sloka 27 says that all thoughts, words and actions of the true devotee are the offering to the Divine Mother. The Divine Mother is the one who forgives errors, that Her darling devotees(children) make unknowingly.

 Soundariya Lahari, sloka 27

 Japo jalpah shilpam sakalam api mudra-virachana

Gatih pradaksinya-kramanam asanady'ahuti-vidhih;

Pranamah samvesah sukham akilam atmarpana-drsa

Saparya-paryayas tava bhavatu yan me vilasitam.

 

Let the mutterings that I do,

With sacrifice in my soul.

Become chanting of your name,

Let all my movements become thine Mudhras,

Let my travel become perambulations around thee,

Let the act of eating and drinking become fire sacrifice to thee,

Let my act of sleeping becomes salutations to you ,

And let all actions of pleasure of mine,

Become parts of thine worship.

The Divine Mother is easily worshipped

 C N Nachiappan

Singapore, 06 December 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 680: Shri Bhavabhava vivarjita (ōṃ bhāvābhāvavirjitāyai namaḥ)

The Divine Mother is beyond the duality of being and non-being; She shuns such duality.

She is beyond both the being and non-being in existence. All universal things, before being created and brought to existence in this universe, had been in non-existence state. It is natural that such things are brought into existence and becoming, later destroyed, to reach non-existence. Such actions are beneath the Divine Mother. We use such universal things (existence and non-existence) for prayer offerings to the Divine Mother. The Divine Mother is beyond existence and non-existence but considers such things acceptable in offerings to Her. Such acceptance by the Divine Mother is to correct the gap or weakness in humans. Matured yogins consider and accept in their devotion, existence, and non-existence as part of their devotion to Her.

She does not have any existence in any form or non-existence with one form. Bhava is a created state or existence. Abhava is beyond our understanding, non-existence. She is not being or no-being when we say not being, does it mean that She does not have any form? Or when we say that She is not in non-existent, that She is in existent state? How both not existent and not non-existent be fit in for Her? Rice is turned into food. Rice is now non-existent. Food is there in existence. In food, the existence food and non-existence of the rice is there. When we eat food, the food becomes non-existent, being part of our body, maybe as blood. When the mud pot is destroyed, it becomes basic mud. So, one’s non-existence leads to other’s existence. So, all universal things have existence and non-existence in their creation. For the Divine Mother, there is no new thing is created form Her present position. So, Her earlier state is not destroyed.

Bhava is being or existence and abhava is non-being or non-existence. Even before anything comes into existence, it supports substratum (an underlying substance, in particular a layer of rock or soil below surface of the ground) or foundation exists. When the being ceases to exist, the substratum continues to exist. The Divine Mother is that substratum or foundation of all things and is, therefore beyond existence and non-existence.

There are six changes which occur during life. These are called modifications of existence (Bhava vikaras) namely, birth, existence, growth, change, decay, and death.

Abhava, non-existence is having four types, namely.

1.      1)Prior non-existence (prag abhava), which denotes something not existing before like a pot was made, it did not exist.

2.      2)Non-existence due to destruction (Pradhvamsa abhava). When the pot is broken, its existence falls into this type.

3.      3)Mutual non-existence (Anyonya abhava) The pot does not exist as the cloth and the cloth does not exist as he pot.

4.      4)Ultimate non-existence (Atyanata abhava). The state of something that will never exist.

None of these forms of existence or non-existence touch the Divine Mother, who is the foundation of all; She is beyond all such things.

 The Divine Mother is beyond being and non-being.

C N Nachiappan

Singapore, 05 December 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 679: Shri Brhat sena (ōṃ bṛhatsēnāyai namaḥ)

The Goddess Divine Mother has an infinitely vast army to serve Her.

 The strength of its armed forces is the best estimate to reflect the strength of any government. In today’s terms, army, navy, and air force are the basic forms. In addition, atomic power helps the governments to move their forces to any part of the globe but still sit in their own countries and destroy any object identified on the earth. All these powers had come from the root, the Divine Mother. These days a soldier uses his weapon well to destroy the enemies. It is ideal to view and pray that all these abilities came from the Divine Mother.

She is creating, safeguarding, and destroying universal things. She is giving such tasks to others by having a vast army. She does not need others’ help even a bit, yet She uses the universal beings and things which She had created to Her favorable use.

She is said to have sixty-four crores (640 million) of yogini’s (shaktis) in attendance.  In addition, there are infinitely large regiments of elephants, horses, and chariots, See namam 65 to 82.. Her forces make up a powerful and vast army. See namam 65 to 82.

The Goddess, the Divine Mother has a vast army to serve Her needs 

C N Nachiiappun

Singapore, 04 December 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 678: Shri Bhasha rupa (ōṃ bhāṣārūpāyai namaḥ)

The Goddess Divine Mother is in the form of language (Bhasha). The Divine mother is the form of Sanskrit language.  This also underscores the 51 bija syllables particularly.  As Sanskrit is called deva Bhasha (51 alphabets emanated from the sounds of Shiva’s Kittle drum).

Worldly languages are different resulting from the Nadabrahmam used in different ways. However the sound of languages can be captured by 51 Mathura bija syllables. Sanskrit language is used for expressing and explaining the divinities, including the Divine Mother; it is also used for ideological research. The divine aspect seen in the Soundarya Lahari in Sanskrit is also seen in Meenakshi Amman writings in Tamil language. Sage Vivekananda’s English writings about Kali Devi has similar divine aspect. The Divine Mother is everything in this universe. She is in all language forms.

 All worldly languages, including Sanskrit, are the Divine Mother’s forms. Anything beyond understanding leads to our minds through languages. What the mind feels is spoken out by mouth. Repeated sayings help to understand the most difficult things and concepts. What we offer devotionally is accepted by the Divine Mother. One of the best ways to make such offerings is through spoken language, which is the key means of communication. It does not matter if it is spoken or written language.

 To understand the kid’s needs, the mother does not need a fully grammatical speech by the kid. She will understand the kid speaking in any form; from the biological mother’s speech and communications the child picks up the language, which is said to be its mother tongue.

 The dumb person is not able to speak out; yet through signs, he will be able to communicate his ideas to others. Likewise, people also use their eye expressions to convey to others what they want to say; this is one of the most effective ways to express one’s thoughts. Similarly, the Divine Mother understands devotees’ any type of language used to offerings to Her.

 The Divine Mother takes form of language spoken in every region in this universe. She is the Goddess of speech (Sarasvati rupa); all languages are indeed Her forms. As the Almighty hears our calls, whatever language we use, so all languages of the Divine Mother. She is therefore called “Bhasha rupa”.

The Goddess the Divine Mother is Bhasarupa (Sarasvati Devi).

C N Nachiiappun

Singapore, 03 December 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 677: Shri Bali priya (ōṃ balipriyāyai namaḥ)

The Divine Mother is especially fond of sacrificial offerings.

She is also fond of devotees who have controlled their desires for property, wealth and women. She is also fond of the great asura king Mahabali. 

She is fond of devotees’ wisdom and their sacrificial offerings. Whenever the bad is destroyed, the Divine Mother’s presence is there and felt. The Bali Peetha is there at the entrance to the sanctum of the deities of most Hindu temples. The devotees must destroy or give all their low-level behaviors such as akangara. For a devotee to Bali or offer his life is an ultimate devotion to the Divine Mother.

 The soul by controlling and cutting out the unstable non-permanent things, gets the ultimate Brahman with Supreme Bliss. Both the devotee destroying his lower-level behavior and the Divine Mother accepting the devotee’s offerings makes the Divine Mother very pleased. Those who oppose the Divine Mother are facing all the troubles. Like the waves are owned by the sea, the souls are part of the Divine Mother; offering to the Divine Mother is an ideal devotion. 

Bali also means the one who has physical strength(thegabalam), mental strength (manobalam), and spiritual strength (athmabalam); those who can lead a good life and are eligible to get supreme knowledge or Jnana. “Strength leads to life; weakness leads to death had been explained by Sage Vivekananda. The one with strength can achieve his life goals, which is a good form of devotion to the Divine Mother. 

She is fond of people with strength. Those who try to leave ignorance (avithya), desire (kamam) and ego (akangara) are considered strong people. They are the people maturing well and use Iccha, Jnana, and Kriya shakti properly. The Divine Mother is fond of such people. 

The sacrificial offerings are made to divinities to seek their blessings. The Divine Mother is fond and pleased to accept such offerings from such matured strong devotees. 

Humans ought to show gratitude to Nature in the same way that the Divine Mother gives out Her beauty. To worship the various powers of nature (the shakti) with mantras and prayers, for which the ancient sages prescribed the various yajna (sacrificial ceremonies). Since all shakti’s are part of the Divine Mother, sacrifices conducted in any deity’s honour are dear to the Divine Mother as well; just as the praise given to the children brings joy to their parents. 

Mahabali was a King devoted to the Divine Mother. Mahabali’s greatness is shown in his willingness to sacrifice to everything to Mahavishnu (Vamana) and ultimately surrendering by offering his head as the resting place, as third step for Mahavishnu’s foot. Bali also refers to Mahabali. Then Bali Priya means, “She who is pleased by the devotion of King Mahabali.” 

As we have seen earlier, bali is also one who has the strength (Balam) to overcome nescience (benightedness, cluelessness, ignorance, incognizance, innocence, obliviousness, unawareness or unfamiliarity).

The Mahabali offering his head as third step for Mahavishn, which the Divine Mother is fond of this sacrificial offering.

C N Nachiiappun

Singapore, 02 December 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 676: Shri Brahmananda (ōṃ brahmānandāyai namaḥ)

The Goddess Divine Mother is ever immersed in the Bliss of Brahman.

She is in Brahmananda or the Supreme Bliss form. Full and infinite Brahman does not have any thing against it. Highly enjoyable bliss is Brahmanada. Upanisads say anandam is Brahman. The one, with pure heart, understands that the whole universe is Brahman. There is no living thing in this universe that does not indulge in happiness.

A lot of people have sorrow, which is opposite to happiness. Darkness is in a way showing no light or part fraction of light. Likewise, sorrow is part of happiness. We cannot separate heat from fire; likewise, Brahman and the Divine Mother cannot be separated. Whatever respects we give to the Brahman is due the Divine Mother. So, to be thinking and being part of Brahman is a form of devotion to the Divine Mother.

She is the form of Brahman enjoying the Infinite Supreme Bliss. When one merges with Brahman, there is immense bliss being enjoyed by him; the Divine Mother is in that form. Ananda is the ultimate boundless happiness. When we get happiness in our sleep, it cannot ne explained out in words or through our mind as it does not have a form. Even if the happiness obtained in our sleep is such a great thing, through yoga and samadhi state, what we get when we are awake also does not have a form. Brahman is full, it cannot be increased and being individual self, which cannot be separated. The Divine Mother is in such a state as Brahmanada.

The nature of bliss according to the Taittiriya Upanisad has been described (Please refer to earlier Namam 252: Pramananda, with the meaning that the Divine Mother is the Supreme Bliss) as pure awareness and Liberation (Moksha). There is immense level of bliss for an ordinary human who is to be established in Brahman.

Brahmanda is the Ultimate Bliss that arises, when the Jiva (soul) returns to the Supreme, from which it originally separated. The interpretation of this Nama is that the Divine Mother is that Ultimate Bliss.

The Goddess the Divine Mother is ever immersed in the bliss of Brahman.

C N Nachiiappun

Singapore, 01 December 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 675: Shri Brahmi (ōṃ brāhmyai namaḥ)

The Goddess Divine Mother presides over speech. Brahmi and Bharati mean “language”. Also, one who pertains to Brahma.

Brahma is assigned by the Divine Mother, to perform the creation of the universe. His consort is Saraavati Devi who presides over speech. In this universe, Sarasvati Devi’s glories will never die down. Wherever there is Kala or arts, Her glories are shining; She lives in the tongue of all humans (male and female), helps in them achieving their specialized Kala. Her body, dress and place of residence lotus are examples of cleanliness and purity. The level of one’s pure heart determines the blessings to be received from Her. In all Kalas, the Divine Mother excels at the top; She is called Brahmi.

Brahma’s consort is Sarasvati Devi. She is one of the eight Devis. She uses the royal swan or Annam as Her vehicle. She holds Japamala and Kamandam. She uses darpa (dried long grass) dipped in Kamandala water and sprinkles on Her enemies to destroy them. She is knowledge personified; She is the Goddess of speech representing the Divine Mother.

The Goddess Sarasvati Devi as Bhrami Devi with Kamandalam representing the Divine Mother

C N Nachiiappan

Singapore, 30 November 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