Author: kairali

The next mantra that we are going to discuss in Lalita Sahasranama is

Om nijājñā rūpa nigamāyai namaḥ
(whose commands take the form of the Vedas.)

Om puṇyāpuṇya phala pradāyai namaḥ
(who dispenses the fruits of both good and evil actions.)

The Nigamas (Veda) is the real command of the Divine Mother. Nigamas are the commands of the Divine Mother. We are supposed to follow what is instructed in the Nigama – this is the meaning of the mantra. ‘She whose commands take the form of the Vedas’.

The mantra means that her commands have taken the form of Nigamas. We have to understand that Nigamas are the real commands of the Divine Mother. We often hear the two words – Agama and Nigama. The meaning of the word Nigama is Veda.

The chapters about Jnana (Knowledge), Karma (action), and worship that is given in the Vedas – all these three are called Nigama. There are more than 108 Upanishads. All these explain the real nature of the Supreme Consciousness. That is the chapter about Jnana (knowledge).

The Tantras are explained in the chapter about Karma (action). All these together are called Nigamas. Nigamas are the commands of the Divine Mother. The Divine mother wants to follow the instructions in the Vedas. That is the command of the Divine Mother.

The word ‘Agama’ is used to mean different things. Tantras are books that explain the different forms of worship. If we follow those worships properly we can attain Knowledge; we can attain liberation. There are three types of Aagama – Shiva Aagamas, Vaishnava Agamas, and Shaktha Agamas.

It is said that Lord Shiva had created 64 types of Tantras like Shambaram, Jalashambaram, etc. & Agamas. By performing Tantras one can attain certain supernatural powers. You will not attain self-realization with supernatural powers.

For that, the Lord has created Sri Vidya also known as Swatantra Tantra or Brahma Vidya using which many have attained the ultimate goal of self-realization. Aagamas are Shiva Aagamas, Vaishnava Agamas, and Shaktha Agamas. The Divine Mother instructs the right way of living by Aagamas and Nigamas (Vedas).

This can be explained in another way. Aagamas are Lord Shiva’s Instructions to the Divine Mother. Nigamas are the instructions of the Divine Mother to Lord Shiva.

The chapter on Knowledge is the instructions of The Divine Mother to Lord Shiva. Chapters on forms of worship (Tantra) are Lord Shiva’s instructions to The Divine Mother.

Some people use the words Nigama for forms of worship (Tantra) and Aagama for knowledge. But mostly the word ‘Aagamas’ is used to Denote the forms of worship to Shiva, Vishnu, and the Devi.

The part that is about knowledge, which is Upanishads that explains the nature of the Supreme Consciousness is called ‘Nigamas’. The Divine Mother instructs us to follow what is said in the Nigamas. The ultimate goal of life is to attain the Supreme Knowledge (Jnana).

ज्ञानाद् एव तु कैवल्यम् – Isavasyopanisad
Moksha is attained through Jnana (self-knowledge)

It is said in the Upanishad that God is Knowledge. The ultimate goal in life is to attain supreme knowledge (jnana). This is the command of the Divine Mother.

There are three things that we should observe in this world. First, those duties that are mentioned in the Vedas. Next Aagamas and then Puranas. Aagamas and Puranas are not against Vedas. They help us to follow what is instructed in the Vedas.

We should take it as a model and perform our duties as per the direction given in that. Our ancestors lead their lives as directed by Vedas and Puranas. If we also follow an ancestor’s ways of life our life will be as per the instructions of the Vedas.

In America, John Kennedy started to jog. Lakhs of Americans started jogging. Indira Gandhi used to wear a special type of sari and sported distinct hairstyle. So, many people imitated that. We always imitate what great men choose to do.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जन: |
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते || – Gita 3.21
Whatever actions great persons perform, common people follow. Whatever standards they set, all the world pursues.

Whatever a great man does, that other man also do; whatever he sets up as standard, that the world follows. We always do what our spiritual master does. Amma wears a chain made of rudraksha beads. We also wear them. Amma prostrates before everybody when she comes to stage. We also do the same.

Like this, we always follow what great men do. Suppose the father is a smoker. He Smokes. His small baby observes that. He tells his son, “Son, don’t smoke. Smoking is very bad. It affects your lungs”.

But even after listening to these words, when he moves away, the son will sit like his father on his chair, roll a piece of paper pretend to smoke. When he finishes high school, the father and son sit together and smoke.

Nobody follows what we preach. They follow our actions. It is good to live as per the instructions that are given in the Vedas and scriptures like, Puranas and Itihasas, Tantras, and as our ancestors have lived.

The difference between our previous generation and us is that they were more composed and brighter than us. Their family bond was much greater than ours. They were happier than us. They never had any facilities that we have now. Good roads, telephone, wealth, good house, electricity- they never had these. But they were much happier than us.

The only difference was in observing dharma (righteousness). They led a righteous life, we lost the dharma. The only way we can regain the happiness that our ancestors had is to re-establish dharma. Let us pray to Amma to give us the strength to establish Dharma (righteousness) in our lives.

The mantras in the Lalita Sahasranama that we will be seeing today, describing the Devi are

Om sahasra śīrṣa vadanāyai namaḥ
(who has a thousand heads and faces.

Om sahasrākṣyai namaḥ
(who has a thousand eyes.)

Om sahasra pade namaḥ
(who has a thousand feet.)

In Purusha Suktham, Vishnu is praised with the same attributes.

सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् ।
स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङुलम् ॥
पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।
उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥ – Purusha Suktam 1-2

The Lord has a thousand heads. All the eyes in the universe belong to him. Sahasram need not mean an exact thousand. Even in some Sahasranamas, where a thousand attributes of the deity are described, we can see there might be more or less than a thousand mantras. The Lalita Sahasranama contains exactly a thousand mantras.

‘All the feet in the universe belong to him’. ‘Maha Vishnu pervades the entire universe’. ‘He is beyond this universe’. ‘The Purusha (the Cosmic Self, the Universal Principle) permeating this universe, is Maha Vishnu’. ‘God pervades and permeates this universe’. ‘God is the Absolute Reality that is beyond this Universe’. ‘These are among the various meanings of this mantra’.

A ‘thousand’ denotes the infinite nature of the lord. It does not mean just one thousand. It means that the earth is filled with, replete with the presence of God.

God is both the cause and the effect. Let us take three examples to illustrate this point. Let us take the examples of a pot, an ornament, and a piece of cloth. A pot is a creation, the reason for its existence is the mud that created it. If all gold ornaments are creations, the cause is the gold. Thread is the cause behind all cloth in this world.

The tenet states that there is no distinction between the cause and the effect. Therefore, we cannot say that God is separate from the universe that is His creation. We cannot say that God sits somewhere in the heavens protecting the good and punishing the wicked. We cannot say that the good attain salvation and the wicked fall into hell.

This universe has been created for its inhabitants to experience the effects of their past karma. One of the attributes of God is that he created and pervades this universe in which the fruits of past Karma are correctly experienced. This is the glory of God the mantras used to describe Vishnu in Purusha Suktham,

sahasra śīrṣa vadanā – sahasrākṣi – sahasra padā
are also attributes of the Devi praised in the Lalita Sahasranama.

The next mantra that we are going to explain in the Lalita Sahasranama are

Om ābrahma kīṭa jananyai namaḥ
(who is the mother of everything from Brahma to the lowliest insect.)

Om varṇāśrama vidhāyinyai namaḥ
(who established the order of the social division in life.)

We have heard that the universe and all of the creation is imbued by Devi. Depending on the fruits of their Karma, souls take birth in different forms. Through the experience and actions of this life, led in accordance with the cosmic law upholding true values, they are able to achieve the purity of mind necessary for liberation.

ābrahma kīṭa janani – She brings alive all creatures, from Brahma to the most insignificant insect. “Janani” or mother, emphasizes once more the motherly nature of Devi. Many mantras in the Lalita Sahasranama glorify Devi as the mother. “Mata, Ambika, Ayi, Jagadhatri, Jagajanani, prasu, viyadadijagatprasu”. These mantras use the Sanskrit terms for Mother to praise Devi. It is Devi who is the mother to all the creation, from Brahma to the lowliest insect.

In Ayurveda the two smallest forms of life, are called Kakerukam and Akerukam. They seem to be even smaller than the atom. In Bhaskararaya’s book, it is mentioned that Devi is the creator of creatures ranging from microbial beings like Kakerukam and Akerukam to Brahma, who is the creator of this universe. “Janani” – the one who has given birth to. This is the word used in the mantra “ābrahma kīṭa janani”.

Now we are discussing the meaning of the mantras, –

Om ābrahma kīṭa jananyai namaḥ
(who is the mother of everything from Brahma to the lowliest insect.)
Om varṇāśrama vidhāyinyai namaḥ
(who established the order of the social division in life.)

I remember an anecdote related to this. This happened around 80 to 90 years back to the head of the Kanchi Ashram, Sri Chandrashekara Saraswathi. The swami has traveled the whole of India 3 times.

This happened when he was staying in Kolkata. Different types of worships are conducted in their ashram. One of them is called ‘Sumangalai Puja’. In this ceremony married ladies participate. They are honored and worshipped. This is how it is conducted.

In that instance, Sri Rabindranath Tagore was also there at Kolkata. A lady who was staying at Shantiniketan, the university founded by Sri Rabindranath Tagore, wanted to participate in the worship. She was a Brahmin lady from Tamil Nadu. She went to Tagore to get his permission.

Tagore agreed, but when she was leaving, he asked a question. “You are going to the ashram of Kanchi to participate in the worship. Only Brahmins are allowed there. Will they allow non-Brahmins to participate? Is it not mentioned in the Lalita Sahasranama that Divine Mother is the mother of all?”

There was a hint of criticism in what he said. He was questioning the criticism in what he said questioning the supremacy of Brahmins. The Lady did not give any answers. She participated in the worship. It was true that not everybody is not allowed to participate in the worship conducted by that ashram.

After worship, she went to see the swami personally. She was introduced to the swami. Thus she was also introduced and said that she was staying in Tagore’s Shantiniketan. When she got a chance, she mentioned to Swamiji about the questions that Tagore asked. She asked why certain people are not allowed in the ashram. Even though the Divine Mother is the mother of all beings.

The swami pondered for some time and asked, “What mantra comes after ‘ābrahma kīṭa janani’? “it is ‘varṇāśrama vidhāyini’ she answered. The meaning of that mantra is ‘She who governs the universe by establishing the order of social division in life’. This social division is needed for the existence and smooth functioning of society.

The purpose of social division is to establish a system in society. Only if there is discipline one will be able to progress in life. The basic theory of this order is one should perform the karma that suits him the most.

If a maths teacher is sent to wage war against someone he will surely die. A country will collapse if the soldiers do not perform their duty. A merchant should perform his karma. A farmer should carry out his karma. If a weaver is asked to climb up a coconut tree to pluck coconuts he will surely fall down.

So everybody must evolve in life performing their duties well. Everybody has a right to God-realization. The mantras ‘varṇāśrama vidhāyini’ and ‘ābrahma kīṭa janani’ mean that the Divine Mother is the mother of all. She takes effort for uplifting all beings.

What is implied here is when we chant Lalita Sahasranama we must understand the meaning of these mantras properly, we must determine the goal of our life, and try consistently for attaining that goal.

The head of Kanchi Ashram also meant this. He explained to the lady that they are not allowing certain people to participate in the worship because of the social norms that are suggested in the mantra varṇāśrama vidhāyini.

Devi did not give birth and then neglect the creation She is also “varṇāśrama vidhāyini” Brahmins (Priests, Teachers) Kshatriyas, (warriors, administrators) Vaishyas, (agriculturists and merchants), and Shudras (service providers and laborers). Ashramas were also classified into four.

The four age-based life stages are Brahmacharya (Students), Grihastha (Householder) Vanaprastha (retired) Sanyasa (renunciation). Then we have the Athivarna (Who are beyond the four Varnas). Avadhutas (Mystic, sometimes considered to be mad monks) are beyond the boundaries of the four varnas.

Devi established the four varnas and defined the four Ashramas and explained the most suitable way to liberation for all beings, through these four stages and varnas. There are many people who argue that the establishment of varnas and Ashramas are not right. It was created for a good purpose.

Brahmins are those who should live solely focused on attaining liberation through Penance, Prayer, Inner and outer Purity, Self-control, etc. and they should also become the role model for others.

Kshatriyas are those whose vigor, strength, and skill are in arms. Their Courage and leadership in war and peace protect the country and its citizens.

Vaishya is farmers, protectors of cattle, merchants who trade wisely, and make money. Shudras find contentment in serving society.

This system has been put in place for the smooth functioning of society. Education should be given at childhood, because of the sharpness of a child’s memory. This is a stage with no responsibilities when education can be paramount in life.

A forty-five-year-old, with many responsibilities, will find it very difficult to learn and retain new knowledge. It is a law of nature that a child can absorb knowledge faster.

During childhood brahmacharya (bachelorhood) should be maintained. Care should be taken to gain knowledge of the scriptural sciences and skills and learning that are necessary to succeed in this world.

This is the goal that should be achieved in Brahmacharyashrama. After gaining all this knowledge, if sufficient purity of the mind is not achieved to be a seeker of the pure self.

Grahasthashrama or married life, with its unique responsibilities, should be entered into. Married life will give the maturity to realize that the pleasures and privileges of this world are fleeting and the desire to know God and attain permanent bliss will become predominant.

He will free himself from the bondage of home and family and start Vanaprasthashram, or a life of renunciation. He will accept Sanyasam which looks upon pain and pleasure, loss and fortune with an even and detached mind, from all desire.

Renunciation or sacrifice is the biggest component of Sanyas. They do not take anything for themselves. They will use only what is sufficient for themselves and attain liberation. They will be able to free themselves from the cycle of birth and rebirth and attain liberation. They will be free of rebirth, not having to take life inside another womb.

They will not have to drink mothers milk fall sick, then attain puberty and enjoy the luxuries of life. They will not have to grow old and become bedridden. They will not have to go dumb. They will not have to go through birth, death old age sickness, the sorrow of life on this earth.

They will understand the futility of such life on earth. They will accept Sanyas, they will discern the universal principle, the truth that god and I are one, they will merge their individual self with the supreme self and reach a state beyond, transcending Turiyam.

Devi is one who establishes and directs the cosmic law of righteousness. “ābrahma kīṭa janani” – She gave birth to all the beings in the universe from brahma to the lowest microbe, and through the establishment of the four varnas and four ashramas, Devi is protecting her children.

The four varnas are Brahmana, Kshatriya, Vaishya, Shudra, and the four ashramas are Brahmacharya, Grihastha, Vanaprastha, Sanyasa, and through them, Devi is maintaining and protecting her children. This is the general meaning of the mantra.

Our next mantra in Lalita Sahasranama is

unmeṣa nimiṣotpanna vipanna bhuvanāvali
(who causes a series of worlds to arise and disappear with the opening and closing of Her eyes.)

The universe is created and destroyed by Devi. The simple explanation would be that when Devi opens her eyes, the universe is created, and when She closes Her eyes the world dissolves.

In Vedanta, it is called “Shrishti Drishti Vaadam”. The universe is within us. When there is no such cognition, the universe does not exist. It is a very subtle principle expounded in Vedanta that the universe exists only when we believe in its existence.

It is not suitable when it is connected to individuals. But when it is connected to Devi, it is perfectly correct. When she closes her eyes, the universe dissolves, when she opens her eyes, the universe is created.

Devi never closes her eyes, fearing that, if she does so, the universe will be swallowed by floodwaters. She is ever compassionate. “calan mīnābha locanā”- like fish that never close their eyes even while asleep. She can also be adored as one who never sleeps, who is eternally vigilant, like the fish.

Sri Shankaracharya has interpreted thus in the following verse.

निमेषोन्मेषाभ्यां प्रलयमुदयं याति जगति
तवेत्याहुः सन्तो धरणिधरराजन्यतनये
त्वदुन्मेषाज्जातं जगदिदमशेषं प्रलयतः
परेत्रातुं शङ्के परिहृतनिमेषास्तव दृशः – Soundarya Lahari 55

Oh! daughter of the king of mountains, the learned sages say that this world has its genesis and dissolution with the opening and closing of your eyes. I believe that your eyes do not even wink for a moment, so that this world created by the opening of your eyes, does not ever get destroyed in the deluge.

This verse has the same meaning. If Devi closes her eyes the universe will be destroyed in a deluge, if Devi opens her eyes, the universe will be created. These are the words spoken by the noble people.

“O! Daughter of Himavan, (Parvathi) you shine effulgent, tenderhearted, without even momentarily closing your eyes. Your glory embraces this world, intent on saving all its beings”. This is the easiest interpretation for the above verse.

unmeṣa nimiṣotpanna vipanna bhuvanāvali
She who creates and destroys worlds when she opens and closes her eyes. Her tender heart intent on protecting and saving all her children. We describe many forms of the Devi as an example of this attribute of Hers.

In Thiruvarur (Tamil Nadu), Devi is seated on the “Kutikaasanam”. It is a very difficult posture, with one leg crossed over the other. This posture is explained as the posture in which Devi undertakes spiritual penance for the wellbeing of the world.

There is a place called “Maangad” near Chennai. There Devi stands on the toe of one foot, with the other leg tucked on to her waist. She is surrounded by Panchagni (the five fires). Both arms of Devi are upraised.

Standing one the toe of one foot, with the other folded up to her waist, surrounded by the five fires, with arms appraised in prostration, the form of the Devi is one practicing severe spiritual austerity and meditation. It is believed that Devi is practicing this severe penance for the welfare of the world.

Devi is constantly endeavoring to save and uplift her children from the tāpatrayas (ādhyātmika, ādhibhautika & ādhidaivika) of misery and pain existing in this world. She is constantly practicing severe penance for uplifting her children.

Our Amma also sits for darshan, twenty-four hours of the day, with a smiling countenance. Each one of us approaches Her with a different sorrow, with different stories of distress.

But even after a person comes to her again after 30 years, Amma recognizes him instantly. She understands their pain. Often, when people approach her, they lose themselves in the effulgence of Her presence and cannot express their sorrow to Her.

Many foreigners who go for Darshan are not from the English speaking world, it is not possible for us to translate their words to Amma. But Amma understands each emotion and thought that passes through them, and after darshan, they go back content and comforted, surrendering their burdens at Her feet.

She sits happily for many hours, patient and vigorous, without any sign of exhaustion, waiting to receive them. In fact, Amma becomes upset if they do not go for Her darshan. Amma is more upset on the days when there is no Darshan.

It is due to compassion that the divine Mother sits without closing Her eyes, glancing at Her beloved children and with Her Sankalpa (an intention that harnesses the will) showering Her grace upon them. She opens Her eyes and dissolves the Universe when She closes them.

We do not usually ponder upon the waking, dream, and deep sleep states. For people who study Vedanta, this knowledge is very important. The pure self stands as a witness to these states. The Pure Self is the witness to the Jagrat, Swapna, and Sushupti states. This is very crucial.

Let me talk about an experience of mine. It concerns a dream. I would like to share it with you because it reveals a glimpse of the greatness of Amma. This incident happened around twenty-five years ago.

I was a student at the Ayurveda College at Trivandrum. Travel between Vallikavu and Trivandrum was very easy. So I would come to almost every Devi Bhava of Amma. I would also entertain myself by going to cinemas. I would accompany my friends to the cinema even though I wished to stop the practice.

Finally, one day I made a resolve to stop going to the movies. But after a few days, I gave into the coercion of my friends and went for a movie. My conscience pricked me, that I could not desist from this practice, even after meeting Amma. Darshan was given at the hut, in those days. I came to Amma and confessed, “I keep frequenting movie theatres”.

Never before had I told about Amma my name or what it was that I was doing. I would come to her, take her darshan and go back. That was my routine. I had never before even spoken to Amma. Amma had never before tried to hold a conversation with me. But on that particular day, strangely with great anger, she inquired of me the localities and theatres I went to and movies I watched.

She told the assembled devotees, ‘the government is to blame for letting these young kids run wild”. They become trapped in their bad habits “This will become very detrimental for their future”. “The government should put an end to this” By then, I had become familiar with almost all the devotees who come down from Trivandrum for Amma’s darshan, and I was known to many of the ashram residents also. All of them were sitting around Amma.

I felt very upset, it seemed that Amma had defamed my character in front of all my acquaintances. I returned to Trivandrum. For a long time after that, I wouldn’t go for Amma’s darshan. I would frequent the ashram, talk to residents, listen to the bhajans, and go back. Six months passed in this manner.

I had not gone for darshan all these months and in the final darshan, Amma had spoken very harshly to me. I was under the impression that she had abandoned me. At that time, I was not aware that Amma’s anger was a mask she puts on to bring the seeker to the right path. I was not aware of her impartial nature.

The thought started troubling my mind, “Maybe I should go in search of another ashram as Amma seems to be totally neglecting me”. But in between these months, a very strange thing had happened to me. Whenever I slept Amma would be there in my dreams. She would sometimes scold me, talk to me, show affection towards me.

But Amma was unfailingly there for me in my dreams. Whether I slept in the morning or night, I would always wake up dreaming about her. This has been recurring for the last six months. I mustered up my courage on Krishna Jayanthi, and went for darshan during Devi Bhava.

I thought I would unburden myself to her, “Am I suitable, good enough to visit the ashram? Should I go elsewhere if Amma finds me unfit to receive her darshan”? I went and managed to say something or the other to her.

Amma listened to me with great patience and explained to me “Is it possible to build a hospital and put up a notice saying that the sick cannot enter here? Can you learn to swim laying on the ground? Can I start a school and say that no students will be given admission?

The purity of mind should be gained through devotion, by frequently coming to the ashram. Amma has established the ashram for this purpose. It is for everybody. Do not think that you are unsuitable for the ashram”. With patience and love, Amma cleared the doubts in my mind.

I felt that Amma had no genuine anger towards me, it was a mask she put on to lead me back to the right path. I started going for her Darshan. But the strange thing was that, after I started receiving her physical darshan, she no longer came to my dream state. I realized that our dreams are also under her control. If Amma decides, she can also bless through dreams.

In Lalita Ashtothara, there is a mantra
om jagrat-swapna-sushuptinaam-sakshi-bhutyai-namo-namah
Devi is the witness to the three states of waking, dream, and deep sleep. Devi is the knower in the three states. Each and every thought of ours passes through her, whether in the dream or in the waking state. This is the knowledge that I gained through my personal experience.

viśva rūpā – jāgariṇi – svapanti – taijasātmikā – suptā – prājñātmikā – turyā – sarvāvasthā vivarjitā

These mantras teach us that Devi is present not only in the physical objects that make up the Universe but also in the different states.

We are now looking at the important spiritual principles or truths embodied in the Lalita Sahasranama. Devi is “kṣetra svarūpā, kṣetreśi, kṣetra kṣetrajña pālini, and kṣaya vṛddhi vinirmuktā, One who is free from growth and decay. We have seen that “Kshetram” has many meanings, as the manifest universe, as the great temples, and also as our body.

The Vedas speak about this principle or truth of the indestructible, all-pervasive self. The Puranas, also called the Upapramanas are written for those who are not able to directly experience this truth. The Puranas also convey the same truths. The Puranas make it clear to us, the concepts that we find indecipherable in the Vedas.

Veda says “Satyam vada” and this is depicted through the example of the story of the King Harishchandra in Puranas. The highest state of spirituality is propounded in the Vedas and it is the same absolute reality that is described in the Lalita Sahasranama.

Kalidasa has written the following verse.

किं न सिद्ध्येद्वपुः श्यामलं कोमलं चन्द्रचूडान्वितं तावकं ध्यायतः
तस्य लीलासरोवारिधिः तस्य केलीवनं नन्दनं, तस्य भद्रासनं भूतलं,
तस्य वाग्देवता किङ्करी, तस्य चाज्ञाकरी श्री स्वयम् – Shyamala Dandakam

What is not accessible or achievable to the devotee who meditates on your beautiful dark blue form sporting the crescent moon on the head? For him the ocean is the pool for water sports, the Nandana vana is the forest where he can play, his seat is the entire earth, the Goddess of speech is his handmaid and Goddess Lakshmi waits for his orders. (Shyamala Dandakam)

For those who meditate upon the form of Lalita Parameshwari in her bewitching beauty, all sidhis are within their reach. The universe can be owned by him. The three worlds become his own. (Heaven, Earth, Hell)

Goddess Sarasvati will be present in his words, his words will have beauty and wisdom. He will be served by Mahalakshmi. He will become prosperous in life. In Lalita Sahasranama Devi is praised as

kaṭākṣa kiṅkarī bhūta kamalā koṭi sevitā
(who is attended by millions of Lakshmis who are subdued by Her mere glances)

Lalitambika is adored by different names, “Lalita, Lalitamba, Para-Hanta-Swaroopini, Para Bhattarika, Chidroopini”. All her names are different ways of describing the absolute reality. The Universe is suffused with Devi.

Now we are entering the domain of the subtle from the gross. The next part of the mantras that we are going to take up are

Om viśva rūpāyai namaḥ
(who has the whole universe as Her form.)
Om jāgariṇyai namaḥ
(who assumes the form of the jiva who is in the waking state.)
Om svapantyai namaḥ
(who assumes the form of the jiva in the dream state.)
Om taijasātmikāyai namaḥ
(who is the soul of the jiva in the dream state.)

Om suptāyai namaḥ
(who assumes the form of the jiva experiencing deep sleep.)
Om prājñātmikāyai namaḥ
(who is not separate from the jiva in the state of deep sleep.)
Om turyāyai namaḥ
(who is in the state of turya.)
Om sarvāvasthā vivarjitāyai namaḥ
(who transcends all states.)

The different states of consciousness are described here.

Devi is of the form of the universe. She is of the form of the universe in the waking state. She is called “Thaijasa” in the dream state. In the state of Sushupthi or deep sleep, Devi is called “Prajnan”. Devi is also the fourth state of “Turiya” She is also beyond all four states called “turyatheetham”. This is the general meaning of the above mantras.

“Jagarini” is the state in which our mind and sense organs are awake and alert in its interaction with the world. In the Vedas, this state is called “Vishwan”.

“Swapanthi” – Only the mind remains active, the sense organs are inactive, the body lies asleep, still as a corpse. This is the stage when dreams occur. Even though we dream of all the multifarious objects and activities of the world, they are purely creations of the mind. This state is called “Thaijasan”

We go into a deep sleep. There are three factors here. The feeling that I slept well along with the perception of “I” that is accompanied by ignorance and unawareness. We experience happiness in deep sleep, we say that “I slept well”, but this state is not a means for attaining jnana or enlightenment. If it was so, all of us would have attained enlightenment through deep sleep. It is not possible. It is called “Prajnan” .

“Viswan, Thaijasan, and Prajnan” these three names denote the waking, dream, and deep sleep states in the Lalita Sahasranama. Ideal saadhaks (spiritual aspirant) go beyond these three states to reach the fourth state of “Turiyam” or the highest state of spiritual enlightenment.

They experience the fourth state of “Turiyam”. “Turiyam” is not tainted with the ignorance and unawareness present in the other three states of Jagrath. They have become enlightened. This is called “Turiyam”.

There is another state beyond these four states, it cannot be described by mere words. It is called “Turiyatheetham”. Those who have attained this state, even though they resemble ordinary human beings their words, actions, movements, breath and thought come from a realm that cannot be described in words or grasped by the intelligence.

It is with the constant establishment in the state of “Turiyam” that man can go beyond it and attain the Absolute reality. It cannot be called a state of consciousness. It transcends all states.

It is the goal of every human life, the attainment of oneness with the pure self. It is the bliss continuously experienced by those who have been liberated from the cycle of birth and death, while still in their human bodies.

This cannot be defined as a state, hence in Lalita Sahasranama Devi is called, “sarvāvasthā vivarjitā” – One who transcends all states. “viśva rūpā – jāgariṇi ” – The one who is called Vishwan in the. “svapanti- taijasātmikā” – The one who is called Thaijasan in the state of dream sleep.

“suptā – prājñātmikā ” – The one who is called “Prajnan” in the state of deep sleep. “turyā and turyātitā”, – the fourth state and one who transcends all states, are all the different aspects of Devi.

In Bhagavad Gita the lord explains the word Kshetram thus

महाभूतान्यङ्ककारो बुद्धिरव्यक्त मेव च |
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचरा: || – Gita 13.6

The field of activities is composed of the five great elements, the ego, the intellect, the unmanifest primordial matter, the eleven senses (five knowledge senses, five working senses, and mind), and the five objects of the senses.

इच्छा द्वेष: सुखं दु:खं सङ्घातश्चेतना धृति: |
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् || – Gita 13.7

Desire and aversion, happiness and misery, the body, consciousness, and the Will—all these comprise the field and its modifications.

The great elements: egoism, intellect, and also unmanifested nature, the ten senses and the mind, and five objects of the senses. Desire, hatred, pleasure, pain – altogether there are 24 tattvas are called ‘Kshetra’.

God is the indwelling consciousness. Bhagavad Gita interprets ‘Kshetra’ and ‘Kshetrajna’ like this. This is how Kshetra and Kshetrajna are presented in Bhagavad Gita.

When we understand that our body is the residence of God when we understand that the goal of our life is to know the indweller, then we will never misuse this body, we will never commit mistakes and the immoral actions that we do knowingly or will never drink alcohol.

We will use our body, mind, and senses in the right manner. We will go to temples, meet spiritual masters, listen and live according to their teachings, listen to scripture, use your limbs to prostrate, and do service to the spiritual masters.

Like this, we use our bodies in the proper way. By doing this we will achieve our goal of God-realization. The whole matter in the universe is Divine Mother. She is the ruler of all matter. We observed that She is the divine presence in each being.

The next mantra is
kṣaya vṛddhi vinirmuktā
(who is free from growth and decay.)

The general meaning of this mantra is “The Divine Mother is free from growth and decay”. We take notice of two things in this universe. That which is potent and that which is inert. This is briefly explained in Lalita Sahasranama as
cicchakti – cetanā rūpā – jaḍa śakti – jaḍātmikā

Everything that has pure consciousness is the Divine Mother. Everything that is inanimate is also the Divine Mother. Divine Mother is the object of cause and object of effect. She is both the inherent cause and the instrumental cause. To understand better, I will discuss it briefly.

A pot is made up of mud. Pot is the effect and mud is the cause. We see ornaments. Ornaments are the effect and gold is the cause. Mud, gold all these are objects of cause. Suppose we made a Cloth. The cloth is the effect and thread is the cause.

Now we understand that mud, gold, thread – all these are objects of cause and pot, ornaments, and cloth are objects of effect. The divine mother is the object of cause and the object of effect. She is both the creator and the creation.

Amma says that this is not two. This is the cause for dispute among all the religions. Nobody is bothered about the inert objects. All potent objects are one, they are not two.

Shankaracharya also said the same thing. But he did not say one, he used the word – “Advaita (non-duality)”, that is ‘not two’. What we see in the outer world, river, mountain, men, and other living beings all these we consider separate, with different names and forms.

But he made it clear that the living force, the consciousness, the individual soul, and the supreme self that is present in all these is one. At the same time, people like Madhvacharya argued that this can never be one. They proposed that God and the living beings are different.

We usually see the universe in three forms. In the projected world everything is different, the names and the forms are different. We call them accordingly. The world that we know through our senses can be compared to seeing objects in dim light.

When we see a rope in the dim light we may mistake it for a snake. In the light we will not have any doubt, we understand it as a rope. In darkness (of ignorance) there is nothing to be mistaken. Because we do not see anything, confusion happens only in between.

When we look at the world, we feel that everything is different this is unreal. But in truth, for God Realized persons, and for us also, when we have the eye of wisdom, we will understand that in reality, everything is one. This is the principle that Shankaracharya has established.

At the same time, masters like Madhvacharya had another opinion. Suppose we have an unbroken coconut. We call it coconut. But when we remove the fiber and seed is separated, now the seed is called coconut.

When the shell of the seed is broken, the water inside is separated. Now we have coconut water and coconut is still there, next we scrap the meat out, now there is a shell and still, there is coconut.

Madhvacharya wanted to establish that in the projected world the names and forms are different. Once when he was asked about this he asked for some water somebody brought water. He took it in a spoon it had as much water as it can take.

Next, he took it in a vessel. He could fill it with as much water as it can take. If you take in a pot you can take it to the fill. A pond can hold as much as its size. In the river, there will be much more. Thus it should be determined according to the size of the vessel. He propagated his theory that as long as one cannot see it as one, better see it as two.

Now the mantra, “kṣaya vṛddhi vinirmuktā” the meaning of the mantra is ‘She who is free from growth and decay’. We usually talk of the six forms of changes- birth, existence, growth, transformation, decay, and death. This happens to everybody.

The Divine mother does not have these six forms of change. Because there is no other matter in this universe than the Divine Mother. There is nothing apart from the Divine Mother. So the Divine Mother does not have the state of growth and decay.

Consciousness and lifeless, both are Divine Mother. So she has no growth or decay. The next few mantras illustrate this principle of Self. We will discuss the principles and the glory of the Divine Mother in the coming days.

The next important topic in Lalita Sahasranama is the form of the goddess composed of five Brahmas. There are two mantras –

pañca pretāsanāsīnā
(who sits on the seat formed by five corpses.)
pañca brahma svarūpiṇi
(whose form is composed of the five Brahmas.)

pañca yajña priyā
(who is fond of the five forms of sacrifices)
pañca preta mañcādhi śāyini
(who reclines on a couch made of the Five Corpses)

pañcami
(who is the fifth)
pañca bhūteśi
(who is the Goddess of the five elements)
pañca saṅkhyopacāriṇi
(who is worshipped using five objects of worship)

pañca kṛtya parāyaṇā
(who is devoted to the five functions (mentioned in the mantras above).)

There are several mantras indicating the five organs of actions and the entire cosmos consisting of the five elements.

शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं
न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि। – Soundarya Lahari.

In the first stanza of Soundarya Lahari, it is mentioned that Shiva cannot even move without Shakti, the Divine Mother. Goddess is also devoted to the five functions – Creation, Preservation, Annihilation, Blessing & Disappearance. These five functions are carried out by Brahma, Vishnu, Rudra, Ishana, and Sadashiva.

The divine mother is glorified as “pañcami- pañca bhūteśi pañca saṅkhyopacāriṇi”.
The Divine Mother is ‘pañca yajña priyā’ – fond of five forms of sacrifices.

Thus, as Shankararachrya has said in the hymn Saundarya Lahari, without the blessing of the Divine Mother even Shiva will not be able to move.
śivaḥ śaktyā yukto yadi bhavati śaktaḥ prabhavituṃ
na chedevaṃ devo na khalu kuśalaḥ spanditumapi |

We are going to discuss another important area of Shri Lalita Sahasranama. We usually notice only gross things. In Katopanishad it is said ‘paranchikani vyatrinat swayambhu, thasmat paranpashyati antaratman’, the attention of almost every one of us is directed outside.

We are not very much interested in paying attention to ourselves. We never try to understand the principles of this universe. We are going to discuss the part where the principles of the universe are mentioned. There are three mantras,

kṣetra svarūpā
(whose body is matter.)
kṣetreśi
(who is the wife of Shiva.)
kṣetra kṣetrajña pālini
(who is the protector and knower of matter, thus the protector of body and soul.)

The commentary of the mantras can be compared to the commentary of the chapter ‘Kshetra, Kshetrajna Yoga’ in Bhagavad Gita. The Divine Mother is Kshetraswarupa, whose body is matter. The Divine Mother is also Kshetreshi, the ruler of the matter, the body of all beings.

She is Kshetra Kshetrajnapalini – protector of body and soul. This is the general meaning of the mantras. There are several meanings of the word, ‘Kshetra’ the most common meaning is ‘temple’. In Bhagavad Gita Lord Krishna says

इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते |
एतद्यो वेत्ति तं प्राहु: क्षेत्रज्ञ इति तद्विद: || – Gita 13.2
This body is termed as kṣhetra (the field of activities), and the one who knows this body is called kṣhetrajña (the knower of the field) by the sages who discern the truth about both.

Like I said earlier, because our attention is always to the outside, we do not notice many things. If we ask a child what is greater 8 or 9? The child will easily answer it is 9. But if we ask about greater numbers the child may get confused. Like that we do not give attention to the subtle things.

Till now we were discussing form, bhakti, upasana, mantras, and other modes of worship. We might be able to get concentration if we have devotion or perform worship or chant mantra. Chanting a thousand names lead us to the principle of deity with a form.

The most common meaning of Kshetram is the temple, another meaning is ‘field’. In Bhagavad Gita, the lord says that this body is Kshetram. When we say temple we think of the temples in Kashi, Kanchi, Rameshwaram, etc.

The spiritual energy of these temples is immense because of the greatness of those who have consecrated the temple, the systematic worship that is performed there, the power of the devotion, and the spiritual practices of the devotees. In general, we can say that the goddess in such a temple is ‘Kshetreshi’.

It can also be said that this body is ‘kshetram’ and the individual soul that is present in this is ‘kshetrajna’ (in-dweller). Our goal in life is to know the ‘kshetrajna’ (in-dweller). Our goal in life is to know the God that dwells in our hearts and the all-pervading God is the same.

‘Field’ is another meaning of the word ‘kshetram’. A farmer is toiling in the field; it will be fruitful only if what he is doing is systemic. First, he has to plough, weed, then add manure, water sow the seeds, put a fence to protect the sapling etc. If taken care he will get the yield when the time comes.

But if the order is broken he will get nothing. If at first, he sows the seed and then plough, then add water and manure and then plough again he will get only weeds as yield. Proper order should always be there.

Worship of god is a science; we have to practice it in the right way. It will not be fruitful if we do it in the way we like. The lord says in Bhagavad Gita

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् || – Gita 2.40
Working in this state of consciousness, there is no loss or adverse result, and even a little effort saves one from great danger.

Spiritual practices like chanting of mantra repeating the divine names, remembrance of God, listening to scriptures, meeting God-realized persons, keeping the company of devotees, and ideal people – very little of these is enough.

भगवद्गीता किञ्चिदधीता
गङ्गाजललवकणिका पीता । – Bhaja Govindam 20
One who has studied the Bhagavad Gita just a little, drunk even a drop of Ganga water is enough. Even if this is very little, it will save us from great fear. It transforms us. It even grants us liberation.

The Divine Mother is Kshetraswarupini – That which is present in the great temples, in our mind and hearts is Divine Mother herself. She is Kshetreshi (the body of all beings) and kshetra kshetrajna palini (protector of the body and soul).

There is nothing other than the Devine Mother in the whole universe. That which is present in the great temples, in our mind and hearts, and that which pervades the whole universe is Devine Mother herself.

We will discuss the principles and greatness of the Devine Mother further in the coming days.

We are discussing the meaning of the mantra,
catuḥ ṣaṣṭi kalā mayi
(who embodies the sixty-four fine arts.)

Some interpret the word kala as Tantra. There are several medical knowledge systems like Salya Tantra, Salakya Tantra, etc. The word Tantra is also used to denote spiritual traditions. It is said that Lord Shiva has taught ‘Tantra to the Divine Mother Parvati.

Bhaskara Rayar has explained sixty-four types of Tantras in his book. Tantra cannot give liberation on its own. For example if you learn and practice music, you may not get liberation. Only if you practice it with an attitude of worship you get moksha.

That is why Adi Shankaracharya is giving instruction as to how these tantras are to be practiced.

चतुः-षष्टया तन्त्रैः सकल मतिसन्धाय भुवनं
स्थितस्तत्त्त-सिद्धि प्रसव परतन्त्रैः पशुपतिः |
पुनस्त्व-न्निर्बन्धादखिल-पुरुषार्थैक घटना-
स्वतन्त्रं ते तन्त्रं क्षितितल मवातीतर-दिदम् ‖ – Soundarya Lahari 31

“Pashupati at first remained satisfied after giving to the world, the sixty-four tantras which expound practices conferring only one or another of the various psychic powers and worldly fulfilments.

Afterwards, on Thy special insistence, He revealed this Thy own tantra to the world, independent of all the others and capable of conferring all the four aspirations of men-dharma, artha, kaama and moksha.”

Pashu means living beings, Pashupati is one who protects all living beings. It is said that Pashupati (Lord Shiva) formulated sixty-four tantras. But people did not get the result they expected by practicing these tantras. They could not attain liberation.

punastva-nnirbandhād akhila-puruśhārthaika ghaṭanā svatantraṃ

So the Divine Mother, with her immense love for her children insisted her consort Lord Pashupathi that he should formulate tantra which has the quality of devotion.

Thus the lord formulated the tantra called Svatantra Tantra or Sri Vidya to worship the Divine Mother. Everybody was delighted with that. By practicing this, ordinary people become good spiritual seekers. Average seekers become ideal seekers. Ideal seekers attained liberation.

Good people evolved into excellent people. It is said in the ‘Saundarya Lahari’ that Lord Pashupati had formulated the method that is suitable for all types of seekers for worshipping the Divine Mother.

We are discussing the general meaning of the mantras,
catuḥ ṣaṣtyupacārāḍhyā
catuḥ ṣaṣṭi kalā mayi
mahā catuḥ ṣaṣṭi koṭi yoginī gaṇa sevitā
(who is attended by six hundred forty million yoginis.)

We already discussed a story about this that happened in the life of Bhaskararaya.

The next mantras are
Om manu vidyāyai namaḥ
(who is the embodiment of Manuvidya.)
Om candra vidyāyai namaḥ
(who is the embodiment of Candravidya.)
Om candra maṇḍala madhyagāyai namaḥ
(who resides in the center of candramandala, the moon’s disc.)

We always say that we are very busy. We don’t have time for prayer. ‘Did you chant the Thousand Names of the Divine mother today?’ “No, no I just chanted the 108 names, I was on tour, I was busy in the office”.

We will say some excuses like this. But it is not difficult to do Hundred tasks to do one more. Out of 24 hours it takes only half an hour to chant the thousand names. If anybody says that he cannot spare even that much time, is not being reasonable.

Let us see the names of twelve devotees of the Divine Mother. Manu, Chandra, Kubera, Lopamudra, Lord Shiva himself, Skanda, Durvasa, Manmata. They all do the greatest tasks in the world.

Manu is the son of Lord Brahma. He is considered as the head of this Manvanthara. There is also a king in the same name who has written Manusmriti.

Kubera the lord of wealth is also a devotee of the Divine Mother. Lord Brahma, Lord Parameshvara (Shiva). While mentioning the unique benefits of the worship, it is observed that these devotees are immersed in the meditation of the Divine Mother chanting the 1000 names 24 hours a day.

These noble beings who perform the greatest tasks in the universe are performing this worship and are benefited. Then why can’t we chant this sacred prayer? It is a lame excuse that we don’t have time.

Manmatha is the seer of a mantra of Sri Vidya. There is a form of practice formulated by him. All these have formulated forms of practice for the worship of the Divine Mother.

People practiced these forms an enjoyed the benefits. We are discussing the mantras, “manu vidyā”, “candra vidyā”. In our scriptures, all the Divine names are not called mantras…….

Single words are called beejam (seed). We call them ‘seed mantras’. When deities in the male form are indicated it is called mantras. When the word in the mantra is more than 24 letters it is called ‘mantra mala (the chain of mantras)’.

Sri Lalita Sahasranama is a unique composition. Some mantras from this Sahasranama is used for initiation. Mantras like ‘Om Hrim Mahadevyai Namah’, ‘Om Parashakthyai Namah’ are inscribed in temples. These mantras are used by the spiritual masters for initiating their disciples.

Thus Lalita Sahasranama is a chain of mantras. We usually make garlands with flowers or gold or diamonds. Only Rich people will be able to do that. Common people decorate the Divine Mother with this garland of mantras. When we chant the Sahasranama it becomes a garland of mantras.

When the deities are in the female form, the worship is called Vidya. Adding the prefix ‘Sri’, this message is called Sri Vidya. As mentioned earlier The Divine Mother has twelve main devotees: Manu, Chandra, Kubera, Lopamudra, Agasthya, Manmatha, Agni, Surya, Indra, Skanda, Shiva, and Durvasa.

These exalted beings have visualized the mantras in their hearts. It is not right to say that they have composed the mantras, these mantras are visualized by them. The form of worship formulated by them is Vidya. Here two examples are given, Manu Vidya, Chandra Vidya.

Depending upon the qualities of the seeker one can even attain liberation by practicing this form of worship. The ordinary seeker will become better seekers, Average seekers become ideal and the ideal seeker will evolve to still greater heights. We will discuss the principles and greatness of the Divine Mother further in the coming days.