Shri Lalitha Sahasranamam: Namam 876: Shri Nira maya (ōṃ nirāmayāyai namaḥ)

The Divine Mother is free from all kinds of diseases.

This is true not only for the Divine Mother, but also for Her devotees, who worship Her with unswerving devotion. They will be free of diseases with Her grace and blessings.

Plant based universal beings have appropriate structure to take care of their growth and wellbeing. Each type of universal being has some differences when we analysis them deeply and correctly. This is called diseased state or Amaya (with the meaning the end). The earth is almost circular in shape; it has mountains and valleys. Earth looks like it is having shortfalls or weaknesses in some places. The rivers originate and carry water for other good use elsewhere. Worldly life can get going even though all universal beings have some form of deficiencies. The Divine Mother is in all these universal beings and yet She is free from any shortfall or deficiency.

Souls take each birth to rectify their shortfalls and to make them good. Samsara Sagara is a diseased state for the souls. Each soul tries in its own way to rectify shortfalls and move towards Brahman. This is part of worldly life. Such diseased souls are part of the Divine Mother also; She is beyond all these diseases and free from them, which is not a total surprise. She takes care all universal things sportingly, which explains Her disease-free state. The soul through a human body is born in current birth, as diseased. The Divine Mother causes such births for the souls, yet, eternally, She is disease free. The soul goes through birth after birth. It is having struggle to move towards the Brahman. To give growth to such a soul is a playing act for the Divine Mother. Human is afraid about his death. Through death, the soul regenerates itself into a new human body. Even this happens only with the Divine Mother’s grace. Universal beings, have diseased samsara cycle; the root cause of all death and birth cycles for all souls is the Divine Mother; She is always disease free Herself.

Our body and mind suffering are also called Amaya. These can happen due to wrong foods taken in by humans. For the Divine Mother, such wrong things cannot happen; She is always disease-free. For those who surrender to Her, they will not have attachment and they become disease free like the Divine Mother.

The Divine Mother is free from all kinds of diseases.

C N Nachiappan

Singapore, 18 June 2022; updated 27 August 2025.

 

References:

1.     The Thousand Names of the Divine Mother published by Mata Amritanandamis in 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 875: Shri Tripura malini (ōṃ tripuramālinyai namaḥ)

The Divine Mother is Tripura Malini, the Goddess of the antardasara (the Sarvarakṣākarachakra which represents one of the nine Āvaraṇa-Chakras of Śrī Chakra.)

The Goddess Tripura Malini is one of the Divine Mother’s forms.  The Sri Chakra explains the universal structures. Each triangle represents a specific point of reference. For time and place reasons, all these specific points of reference are in the form of Tripura Malini.

In Sri Chakra, the sixth prakara Goddess Tripura Malini resides and rules the universe. She is the Divine Mother as one of the many forms.

                Tripura Malini has the Divine Mother’s 

one of the many forms.

 

C N Nachiappan

Singapore, 17 June 2022; updated 27 August 2025.

 

References:

1.     The Thousand Names of the Divine Mother publiget happinessby Mata Amritanandamis AparnaSan 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 874: Shri Tristha (ōṃ tristhāyai namaḥ)

The Divine Mother resides in three variant world forms.

Time is based in past, present, and future; past time can extend continuously with no staring point. Every second is part of the present time. This present time is there forever. The future is moving forward continuously. Like the past time not having a starting, the future has no ending. This is same as the Divine Mother is without a starting and ending. Day, night, and Sandhya periods are part of full 24 hours’ day. The Divine Mother is in all these time periods.

Early age (childhood), youth (adult hood) and old age are three main stages in human life.

There are many things happening in sets of three; the Divine Mother is in all these forms. For example, three worlds; three gunas (sattva, rajas, and tamas); yesterday, today and tomorrow are time based; Brahma, Vishnu and Rudra are the Trinity; three forms of Homa offerings; three forms of Agni (agni, sun, and moon) are giving light to the universe; waking, dreaming and deep sleep are three feeling stages for humans; night, day, and Sandhya period are three parts of a full day, and vakbha, Kamaraja and Shakti kutas. The Divine Mother is residing in more three variant forms. Third tithi (third lunar day) is best suited for the Divine Mother. Neurologically number three is associated with planet Jupiter or Guru.

The set of three related things mentioned in previous mantra (873, Trivarga Nilaya) applies here. The three goals of life, the three divisions of time and the syllables Om coming from a,u,m, the starting letter of three Vedas namely, Rg, Yajur, and Sama. Other related things or traids are three worlds, three Vedas, the Trinity (Brahma, Vishnu, and Rudra), and three types of fires (agni, sun, and moon) giving light, the three stage of human life namely childhood, youth, and old age, the three forms of sins (occurring through thought, word, and deed), the three ancestors in the form of day, night and twilight, the three gunas, and many other three sets of things in this universe. The Divine Mother is residing in all these three sets of variants.

The Divine Mother resides in three variant world forms

C N Nachiappan

Singapore, 16 June 2022; updated 27 August 2025.

References:

1.     The Thousand Names of the Divine Mother publiget happinessby Mata Amritanandamis AparnaSan 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 873: Shri Trivarga nilaya (ōṃ trivarganilayāyai namaḥ)

The Divine Mother is the abode or residence for human’s three key life aims.

Humans have four aims in life. She is the place of residence (nilaya) for these aims. Of the four aims, Dharma (righteousness), Artha (wealth), and Kama (desires) are called trivarga, three humans’ key aims to attain Brahman. These three are the means for humans to grow towards Brahman. The fourth one Brahman is to be realized, through humans’ prayers to the Divine Mother. If trivarga ways are properly used, one will attain the Brahman and have a fulfilling life. Those who follow the Dharma properly will get all their current life needs. All their desires get filled. Then, they start to understand that all universal beings are not stable and only the Brahman grants happiness forever. Likewise, the human bodily pleasures are felt through five senses, but such short-term happiness usually ends in sorrow. So, Wealth and Kama are not permanent is the lesson the humans understand. So, the one who is correctly using trivarga, attains Brahman is the understanding of this Namam.

She is in dharma, artha and kama, the three key aims of human life. These three can be at different levels for any individual; the individual conditions for each human is also called trivarga. To get and use these aims properly is called pursatham. When someone properly uses (any of) these three aims, he will soon realize the Divine Mother.

Trivarga can also mean three periods of time, namely past, present, and future; it can mean also, the three sounds a, u and m contained in the Pranava (Om).

   The Divine Mother is the abode or residence

             for human’s three key life aims.

C N Nachiappan

Singapore, 15 June 2022; updated 27 August 2025.

 

 References:

1.     The Thousand Names of the Divine Mother publiget happinessby Mata Amritanandamis AparnaSan 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 872: Shri Trayi (ōṃ trayyai namaḥ)

The Divine Mother is in three Vedas forms. She is the inner meaning or essence of all Vedas, especially three Vedas.

She is in Rg, Yajur and Sama Vedas forms. These three Vedas explain the universal beings and nature of things. Atharva Veda, the fourth one, explains the many exceptional strengths of the universe. To understand and use Vamacharam or Veda is not easy for humans. So, many discord the procedures mentioned in the Atharva Veda as procedures laid out in this Veda are difficult to follow ad harmful if used wrongly. Dhashnacharam is common to all and useable by humans. If Vamacharam is wrongly handled, it can cause excessive harm as Paramahamsa had cautioned to disciples. This Namam implies that we need not know the Vamacharam. We can follow balance three Rg, Yajur and Sama Vedas. The Divine Mother is in these three Vedas.

The use of other three Vedas, namely Rg, Yajur, and Sama Vedas had been practiced.This is called Trayi or triple state. The Divine Mother as Bala and Her Vakbhakuta contained bija syllable. Rg Veda starts with ‘a’ and Yajur Veda starts with ‘e’, and Sama Veda starts with ‘a’. So, all three starting bija syllables are added to form ‘ai’ which is Vakbha bija syllable. So, the Divine Mother is in ai bija form as well.

Sama and Rg Vedas begin with the syllable ‘a’.  Yajur Veda begins with the syllable ‘I’. Combining these three beginning syllables of these three Vedas results in ‘a+I’, according to the rules of grammar, we get the sound ‘e’. Adding this to the ‘a’ of Sama Veda results in ‘ai’. This sound is called sucirupa in Tantra. This is the bija-aksara (seed syllable) in the vagbhava kuta of the Pancadasi mantra. Thus, by combining the first letters of the three Vedas, we get the meaning for the Trayi.  The Divine Mother is the form of Suci, the bija of vagbhava kuta.

The Divine Mother is the inner meaning

of three Vedas.

C N Nachiappan

Singapore, 14 June 2022; updated 26.08.2025.

 References:

1.     The Thousand Names of the Divine Mother publiget happinessby Mata Amritanandamis AparnaSan 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 871: Shri Bahir mukha sudurlabha (ōṃ bahirmukhasudurlabhāyai namaḥ)

It may be difficult to attain the Divine Mother looking outward and praying to Her

She is less easy to reach or attain through external prayers. To understand the Brahman (Shiva and the Divine Mother in unison) is equal to knowing the whole universe. Ganesa through inward looking prayers got His mangos, whereas his brother Muruga, with His external means and associated delays, had to struggle to get mangos. This concept is always applicable for all universal beings. So, to reach the Brahman one ought to leave out external means of his worshipping; he ought to focus with internal worshipping means.

The Divine Mother is less easily attainable by the people desiring external things in this universe. One’s mind using five sensing elements is trying to get external things on assumption, he will get happiness. People with thinking that external things are great are called Bahir Mukhar. They may even seek the Divine Mother’s blessings to get such external things.  They do not realize that with the Divine Mother’s blessings, they can attain the ultimate, Herself. Since they seek the Divine Mother’s blessings to get minimal external things, they miss out the ultimate of attaining Herself.

Sudurlabha can mean that She cannot be attained for sure. In this Sahasranamam starting from Namam 1 Sri Matha and up to Namam 992 Avyajakarunamurtih, the concept that She cannot be attained is not stressed well. Namam 254 Dhyana dhyatr dhyeya rupa means that any lay man without superior knowledge can worship the Divine Mother to attain Her. So, the meaning that She cannot be attained, looks not quite appropiate. It ought to be interpreted as that the Divine Mother is not quit easily attainable. Soundariya Lahari verse 95, says that for people with wavering sense, She, is not easily attainable. So, here the desire on external things is not making it easy to attain Her. This is not the fault of the Divine Mother. man, considers Her worship by learned and the common man as equal. She grants same kindness and benefits, like the sun giving out the light to all universal beings equally. Here the learned people with inwards looking prayers get full benefit but the unlearned common man, still looking for external things, may get his reduced share of benefits. It is like without knowing the value of a precious thing, selling it cheap. Those who know the greatness of the Divine Mother will not go with desires on external things and external based prayers.

Physical science is devoted to the analysis of external objects. Spiritual light does not shine because of that analysis. How can one find a fish in a tree” One must dive into the ocean or lake to get the fish. It is not enough to stand on the shore. If one casts a net from the shore and waits for a long time but this will bring only limited success. The returns will be greater if one braves the waves in a boat and casts a net. But the Mother ocean must also give Her blessings! if not the boat and the net and even one’s life may be lost.

Only an ascetic (Self-disciplined and abstention from all forms of indulgence typically for religious reasons) who had turned off the five senses through restraint and discipline, can see and enjoy the flashes of the Divine Mother’s effulgence in his inward-looking prayers.

It may be difficult to attain the Divine Mother

looking outward and praying to Her

 

C N Nachiappan

Singapore, 13 June 2022; updated 26 August 2025.

 

References:

1.     The Thousand Names of the Divine Mother published by Mata Amritanandamis Aparna 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 870: Shri Antar mukha samaradhya (ōṃ antarmukhasamārādhyāyai namaḥ)

The Divine Mother is to be worshipped internally (mental worship).

The devotee worships the Divine Mother inwardly, meaning that he looks within him the Divine Mother. Through five senses, our mind and thinking look outwards. Our eyes see the universal things; through our ears we hear outside noises and music. Likewise, all five sensing elements have some involvement with universal materials. When the devotee tries to visualize the Divine Mother within him by inward looking, all the five sensing elements do not have any work to do. Without the help of ears, the mind can recite the Divine Mother’s mantras. As our offerings during our inward looking prayers to the Divine Mother reach their peak, we will have Darshan of the eternal Divine Mother. Those who want to take the Divine Mother prayers to higher level and to get clear mindset, ought to neglect all outward looking prayers. When that is completed, one can get the ultimate Liberation by merging with the Brahman (the Divine Mother).

Antar Mukhars are the people seeking the Divine Mother inward within themselves. Since these inward-looking devotees can visualize the Divine Mother, their souls within them gain eligibility to reach the Divine Mother (Brahman) easily. Since She is easily reached by inward prayers, Her glories have not been reduced. She is like a deeper depth lake, with all Her simplicity and glories within Her.

As one preceptor states, “One who picks the flowers of the mind and offers them to Mahesa (Shiva and the Divine Mother), need not do anything else.” If unable to do that, “by offering wildflowers or uttering Their names, Maya will disappear.”

This Namam makes it clear, the unique values of Manasa Pooja (internal worship) are prescribed by the Divine Mother. If everything is reaching the mind through inward looking prayers, how can mental worship fails to bear fruit?”.

Internal worship is the process that awakens Kundalini. The Kundalini residing as individual soul is none other than the Lalithambika, the Divine Mother. The process of awakening and guiding the Kundalini to the union with Shiva and the Divine Mother in Sahasrara gives astonishing changes to the worshipper’s(upasak’s) body. These have been described in earlier Namams, when we considered the Kundalini’s raising to Sahasrara . The Divine Mother, the Antamukhasamaradhya, is worshipped through internal means. The Yogis worship the Divine Mother through mental Upasana.

The Divine Mother is to be worshipped internally. 

 

C N Nachiappan

Singapore, 12 June 2022 updated 26 August 2025.

References:

1.     The Thousand Names of the Divine Mother publiget happinessby Mata Amritanandamis AparnaSan 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