Author: kairali

Now we are going to discuss the meaning of the mantra
Om catuḥ ṣaṣṭi kalā mayyai namaḥ
(who embodies the sixty-four fine arts.)

catuḥ ṣaṣtyupacārāḍhyā – catuḥ ṣaṣṭi kalā mayi –
mahā catuḥ ṣaṣṭi koṭi yoginī gaṇa sevitā.

These are the three mantras in the Thousand Names of the Devine Mother with the ‘Chatuh Shashti”. The word “Kala” means art. Kala also has other meanings. One meaning of the mantra is ‘She who embodies the sixty-four fine arts.

“Kala” denotes the temple art the music and dance performed in the temples. This is the meaning of the word ‘Kala’ 64 forms of arts are mentioned in India. All these 64 forms of arts are considered as secondary knowledge. By itself, none of these are able to lead us to God-realization.

These 64 forms include knowledge of 18 languages. The skill to read, write, speak to compose poems in these languages, the knowledge of the four Vedas – Rig, Yajur, Sama, and Atharva Vedas. Knowledge of the upa Vedas like Ayurveda, Dhanurveda, Gandharva Veda.

The knowledge of wrestling, dancing, stringed musical instruments like Veena, wind instruments like flute. Like this, all that benefits us in the worldly life is included in the 64 forms of art.

Modern occupations like housekeeping can also be included in this. But by practicing this alone, we won’t be able to attain our goal of life.

To spend our lives performing these arts is not the ultimate goal of our life. Human life is not for that. When we become aware that these are the manifestations of the splendor of God, these arts are forms of worship to God. Then only we will be able to attain God-realization.

There is a story that illustrates how art is practiced as a form of worship. This happened in the life of a King Chempakasseri in Kerala. Once this King had a discussion with a person who narrates stories of Gods and Goddesses in temples (Chakyaar).

The King asked the person how long will he be able to go on, narrating the stories. He said he will be able to go on telling the story until there are oil and wick in the lamp before him. The King took it as a challenge and made arrangements to provide Oil and wick and whatever else is necessary.

The person started to narrate Ramayana- the story of Shri Rama. In the meantime, the King went for a pilgrimage to Kashi. He returned after the darshan of Lord Vishwanatha. The King had totally forgotten about the challenge.

After many days when he went near the temple, he heard a loud noise of cheers. He enquired about the reason for the cheers. Somebody told him that a person is narrating the story of Lord Rama for the past few years. That day he was narrating the birth of Rama and people are cheering in happiness.

When the King heard this he remembered the arrangements made for the person to tell stories. In the same way, when we perform an art, we are glorifying the splendor of God as if we are offering a prayer in our alter.

Whether it is music or dance or any other temple art. That is a form of worship. The purpose of performing any art is to utilize the God-given talent to worship him.

Thyagaraja Bhagavatar, Mutuswami Deekshithar, Shyama Sastri, and many others who have practiced different forms of art are persons who attained God-realization.

“catuḥ ṣaṣṭi kalā mayi” means that all knowledge that we have acquired, all the talent we got, Knowledge in the languages, ability to interpret things, knowledge of Vedas, Upavedas all these are embodiments of God. The meaning of this mantra is – All Knowledge is the glory of The Divine Mother.

We are discussing the meaning of
Om catuḥ ṣaṣtyupacārāḍhyāyai namaḥ
(who is adored in sixty-four ceremonies.) The attitude behind the worship is important.

I shall tell you the story of Poosalar Nayanaar, one of the famed Shiva Devotees. He was born in Thirunintravur near Chennai. He was one of the foremost devotees of Lord Shiva, the fifty-eighth nayanmar and in all Shiva temples, his idol can be found in the posture with folded palms.

A king named Rajendra Pallavan built a temple of granite to Lord Shiva. The temple is known as Kailasanatha Temple. It is even famous today. Rajendra Pallavan employed thousands of artisans over several years to build this temple with the aim of making it a perfect abode for the lord.

It was nearing the day of the ceremonial inauguration of the temple or “Kumbabishegam”. He had decided on the date of the ceremony. Lord Shiva appeared in the king’s dream and said that he had another consecration ceremony on the same day and hence could not be present at the king’s temple. The King thought it was all his imagination and went back to sleep.

He got Lord Shiva’s darshan again and again until he realized the truth of his darshan. “Do not perform the consecration on the day that you have decided.” The king thought to himself, let me find out where this temple is.

The lord is unable to come for his consecration in the temple that I have built with such love and devotion. The Lord had given the name of Poosalar Nayanar as the devotee. The king thought that Nayanar’s temple must be bigger and grander than his own. He went to Tiruninravur.

Nobody in that village knew the construction of such a temple. All the people that he asked said, “No such temple is being built there”. Finally, when they heard the name ‘Poosalar’, they said he is a Brahmin who lives in a small house on the outskirts of the town.” We shall go and meet him.

The king started off to Poosalar Nayanar’s house. Nayanar’s wife came out to meet the king. The King asked him where is Poosalar Nayanar”? “I hear that he is building a grand temple. where is it being built?” The wife said that she knew of no such temple.

“My husband has not come out of the house for the last couple of years. He has become introverted. I see him crying and at times laughing, often I hear him sing hymns in praise of Lord Shiva. He sits inside his room and eats sparingly. I don’t know where he has built a temple. Please come in and see him”.

The king entered the room and saw a man with a long beard and matted hair, sitting with closed eyes in the corner of the room. He was crying and laughing as the king watched him. He shook the Nayanar awake and asked him, Lord Shiva told me that you have built a temple for him”.

The Lord said that because of the consecration ceremony at your temple, he would not come to the Kailasanatha temple on the same day. Where is this temple that you are building? Tears streamed from the eyes of the Poosalar Nayaanar. He said I am building a temple inside me”.

Whenever Nayanar saw a great temple, he would want to build such a temple himself, for the Lord. He started building a temple within his heart. Since then he was planning and imagining in his heart how each aspect of the temple should be constructed, how should be the inauguration ceremony, what all rituals and pujas need to be performed, and all other details he was creating in his mind.

Poosalar Nayanar took the hand of the king and placed it on his own chest. To his surprise, the king could hear Vedic Chanting, the sounds of the conch, the percussion, and another divine music one could hear only in a temple. Later, the king constructed another temple Hridayaleshwar (God of the Heart) Temple for Poosalar Nayanar in Tiunintravur and it even stands today.

At the beginning of Lalita Sahasranama, We have understood that the divine mother has manifested from the fire pit of pure consciousness (cid agni kuṇḍa sambhūtā). We saw the description of peerless beauty in a manner that could be understood and appreciated by everybody.

We heard that the divine mother is the queen of the most auspicious city, and sits enthroned on a seat made of the five Brahmas. We heard how She rejoiced at the valor of Her Shaktis who were fiercely destroying the evil forces of Bhandasura.

We heard her attribute as Sri Vidya, the wellspring of sacred knowledge in the sixteen syllable mantra. We listed the mantras which describes Devi as the embodiment of the Mula mantra and one whose subtle body is made up of the three parts of the Panchadashakshari mantra.

Then we listened to how Devi can be attained when the heart melts with love for Devi through purity, intensity and innocence of devotion. “bhakti priyā – bhakti gamyā – bhakti vaśyā – bhayāpahā We realized the greatness of devotion.

We listened to her formless attributes, knowing her to be the all-pervading Pure Consciousness. We saw that there is none other than Devi abiding in this universe. There is nothing unattainable for one who praises the glory of Universal Mother.

There will be no rebirth for them. They will not have to be reborn in the womb of another mother, they will not have to drink mother’s milk. There is no rebirth for the devotees of Devi.

सरस्वत्या लक्ष्म्या विधि हरि सपत्नो विहरते
रतेः पतिव्रत्यं शिथिलयति रम्येण वपुषा
चिरं जीवन्नेव क्षपित-पशुपाश-व्यतिकरः
परानन्दाभिख्यं रसयति रसं त्वद्भजनवान् – Saundarya Lahari 99

These lines from “Saundarya Lahari,” of Adi Shankaracharya details the results ensuing from singing the glory of the names of Amma. The person becomes attractive to the whole world because he will acquire the beauty of love with grace and munificence of Saraswathi he becomes a profound scholar and Lakshmi Devi assures prosperity.

They become his constant companions. He will never become tainted by lustful emotions and with a pure and tranquil mind, he will live absorbed in the bliss of immortality.

We now come to a very enchanting portion of LalitaSahasranama
mahā lāvaṇya śevadhi
(the treasure house of beauty)
mahā pāśupatāstrāgni nirdagdhāsura sainikā
(who burned the armies of the demons in the fire of the Mahapashupata missile)
mahā gaṇeśa nirbhinna vighna yantra praharṣitā
(who rejoices when Ganesha shatters all obstacles)

There are so many mantras with mahā as a prefix. Let us now look at the portions which have many mantras strung together.
mahārūpā mahāpūjyā mahāpātakanāśinī |
mahāmāyā mahāsattvā mahāśaktirmahāratiḥ ||

mahābhōgā mahaiśvaryā mahāvīryā mahābalā |
mahābuddhirmahāsiddhirmahāyōgēśvarēśvarī ||

mahātantrā mahāmantrā mahāyantrā mahāsanā |
mahāyāgakramārādhyā mahābhairavapūjitā ||

mahēśvaramahākalpamahātāṇḍavasākṣiṇī |
mahākāmēśamahiṣī mahātripurasundarī ||

All these mantras begin with the prefix “mahā”. Devi is also worshipped as – mahākailāsanilayā – mahākāmēśanayana kumudāhlādakaumudī

There are many mantras that begin with the prefix “mahā” I will explain the general meaning of these mantras. The word “mahā” means “that which is greatest”. “There is nothing greater than this”, is the meaning of the prefix “mahā”. In Katopanishad and the Bhagavad Gita, the Paramatma or the supreme self is described in this manner.

इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः।
मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥
महतः परमव्यक्तमव्यक्तात्पुरुषः परः।
पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥ – Kathopanishad 1.3.10-11

The mind is greater than the sense organs, the intelligence is greater than the mind, the great principle (the Maha Tatvam) that underlies the entire universe is greater. Prakriti (Power of Maya) is greater than the Mahat, and Purusha greater than Prakriti. There is nothing greater than Purusha.

Purusha is another word for the Paramatma (the supreme self). It is to Indicate that there is no other greater than Devi,
mahārūpā mahāpūjyā mahāpātakanāśinī |
mahāmāyā mahāsattvā mahāśaktirmahāratiḥ ||

These lines extolling the greatness of Devi is melodious to the ear. It is rendered in the ashram as a namavali of thousand names of Devi. Her names can be chanted in different melodies by the devotees.

It is a reminder to us that there is none other greater than Devi. Therefore if we take refuge in her, she will bless us with everything we need. That is the general meaning of these mantras.

Bhaskararaya, the great scholar, wrote a brilliant commentary on Lalita Sahasranama in a book entitled “Saubagya Bhaskara”.

Let me tell you about 2 incidents in his life. One day he was sitting on the veranda of a house. He was silently chanting the names of the Devi. He was absorbed in the thought of Devi and he failed to notice a sanyasi walking by on the road in front of the house. He did not as was the custom, stand up and prostrate before the sanyasi.

The sanyasi felt affronted. He spread the word that Bhaskararaya was a prideful snob. ‘He lacks humility, he is not a good man’. One day the two met each other in a temple. Bhaskararaya understood the hurt pride of the sanyasi, as he was a ‘Sarvajna’ (all-knowing).

In front of everybody, he took from the sanyasi his walking stick. He laid the stick down on the ground and prostrated before it. It is said that the stick blazed up and then was reduced to ashes. This demonstrates the strength and nobility of worshippers of Devi.

In another incident, he was performing a fire ritual of exceptional grandeur in Kashi. He was a profound worshipper of Devi, because of his profundity and grace, there were some who had harbored enmity towards him. They spread malicious slander against him.

An assembly was held, in which the main speaker was Kumkumananda Nadhar Swami, it was said that even if he put ashes or sandal paste on his forehead it would be transformed into kumkum, he was also an ardent worshipper of Devi. The assembly met in his presence.

These men who harbored animosity towards Bhaskararaya probed his knowledge with many questions. Being a profound scholar, who had mastered all the scriptural texts, Bhaskararaya had no difficulty in answering their questions.

Finally, in order to defeat him, they took the mantra, mahā catuḥ ṣaṣṭi koṭi yoginī gaṇa sevitā (who is attended by six hundred forty million yoginis). They asked Bhaskararaya to give the names of the 64 crore Yoginis, they thought that the great scholar would accept defeat.

He meditated upon the goddess, her grace and compassion flowed towards him. Each of the yoginis serving Devi appeared to him and whispered their name, form, and the weapons with which they served Devi, into his ears. Bhaskararaya started to give the names and details of the Yoginis.

The ones who were asking the questions were noting it all down, ten days passed in this manner Bhaskararaya was continuing steadily. His enemies accepted his greatness, prostrated before him, and begged his forgiveness. This is the story of the mantra.

In another incident, it is said that he went into debt and he chanted the mantra, Om aparṇāyai namaḥ (who owes no debt)

There are two meanings given to the word “Aparna”, when Parvati Devi was performing tapas in the Himalayas, as a part of penance she stopped eating for a long time she subsisted on fruits and later only ate leaves and sometime after took only water. So one meaning of the mantra denotes Parvati Devi who did intense penance and did not partake of even leaves.

The meaning of “Ṛnam” in Sanskrit is debt. apakatam ṛnam yasyah aparnā. If we worship her, the Devi who will relieve us of our debts, This is another meaning of the mantra “Aparnaye namah.” Bhaskararaya Chanted the mantra “aparṇāyai namaḥ” and was relieved of his debts.

There are some of the incidents in the life of Sri Bhaskararaya who has written the commentary for thousand names. Other wonderful stories are also there.

The mantra “ bhakti gamyā, bhakti vaśyā” describes how Devi can be attained through devotion. Devi has a form, this form is for her to bless us.

Devi is also nirguna and nirākārā (Beyond qualities and form), she is the divine consciousness that pervades the world.

stree rupam dhyayet devim
pum rupam va vichintayet
athava nishkalam devim

This says that Devi has no particular form, she pervades the universe. We need not say anything in particular to Amma as she knows everything. She is present within everyone as the divine consciousness.

She is constantly with us, She understands without needing to hear anything from us, She is nirvikara (beyond change). The LalitaSahasranama describes in detail the “nirakara rupam” of devi (beyond form).

nir guṇā – niṣ kalā – śāntā – niṣ kāmā – nir upaplavā – nitya muktā – nir vikārā – niṣ prapañcā – nir āśrayā – nitya śuddhā – nitya buddhā – nir avadyā – nir antarā – niṣ kāraṇā – niṣ kalaṅkā – nir upādhir – nir īśvarā – nīrāgā – rāga mathani – nir madā – mada nāśini – niś cintā – nir ahaṅkārā – nir mohā – moha nāśini

The formless aspect of Devi is described in the Lalita Sahasrama. Many other mantras in the Lalita Sahasranama point to the fact that Devi is not confined to her physical form. Her consciousness pervades the entire universe.

She takes on attributes to bless her devotees. Her formless self is described in detail in the Lalita Sahasranama. We shall hear more about Devi in the coming days.

We are looking at the general meaning of the mantra
Om catuḥ ṣaṣtyupacārāḍhyāyai namaḥ
(who is adored in Sixty four ceremonies.)
To serve her with love and externalize that love as worship, is what this mantra stands for.

As an example of this, we quote the example of the great devotee, Poonthaanam. One day Poonthanam stood before Guruvayoorappan, singing his praises. He sang पद्मनाभो मरप्रभू. We don’t know whether Narayana Bhattathiri heard this himself or was told of this. However, the News reached his ears that Poonthanam had recited the name wrongly.

He said “devas and gods have no death. They are without beginning and end”. Thus Bhattathiri criticized Poonthanam. The next day when Bhattathiri went to Guruvayoorappan, he heard a celestial voice, “Poonthanam’s bhakti (devotion) is dearer to me than Bhattathiri’s vibhakti (rhyme & grammar).

पद्मनाभो मरप्रभू, means all ‘Ashwatha tree and all others are me, I am this entire world’. This verse of Poonthanam, sung with love, is very dear to me. With honey, milk, water, sandal paste fragrance, and flowers, we propitiate God. But the attitude with which we pray to him is more important.

Amma tells us a story of Vidhura’s wife. Shri Krishna visited Vidhura’s house one day. He went there unannounced and without any notice. Everyone thought he would stay in Duryodhana’s house. Vidhura was not prepared for this visit. Lord Krishna thus entered the house where he was not expected. Everyone stood there, astounded. Vidhura was at a loss as to how to receive him.

Vidhura’s wife was having a bath at this time. She came running in her bathing clothes and placed an asana for the lord to sit on. It is our custom to feed the guest. So she took some bananas that were there. She peeled it and throwing away the fruit, gave him the peel eagerly. The lord smilingly accepted the offering and ate it graciously. Only when Vidhura stopped her, she realized what she was doing.

Shabari, in a similar way, bit the fruit to test its sweetness, before offering it to Lord Rama. While this angered Lakshmana, Lord Rama accepted the offering. It is the love of the devotee for him, that the lord relishes and so these ceremonies are not merely outward rituals, they depict the love for the lord and that is the most important aspect.

The mere placement of words on the seven notes does not make a song. It is the emotions that enliven it. Without bhakti or devotion, the song is lifeless. This is true for any art. Great musicians like Sri Thyagaraja have said “Saṅgīta jñānamu bhakti vinā” – Bereft of devotion, knowledge of music cannot be gained.

We must constantly remember God for all 24 hours. More beautiful than this is the method of Manasa pooja, advocated by Amma. We must install the deity in our hearts. Convert our hearts into a temple. Inside the temple of our heart, perform all the ceremonies to Devi. Live in the constant remembrance of Devi. Pray to her constantly.

It is said that the ritual ceremonies are five, six, sixteen, sixty-four, and seventy-two in number. Bhaskararaya in his book has added eight more rituals to sixty-four. They are obeisance to the guru, chanting mantras, worshipping mantras-drishtas or seers, focusing on the meaning of the mantras, and so on.

Sri Sankaracharya has beautifully encompassed all these into the single hymn. “Chathushashtyupachara Puja”. Apart from describing the sixty-four rituals, he has added eight other rituals in that hymn. This is in essence, what Amma has so beautifully condensed into the Manasa puja.

Ritualistic pooja involves the ceremonial adornment of the deity in silken garments, drawing of the sacred kalam, (geometrical patterns), fragrant unguents. That is good. However, the important part is our bhakti or devotion. We must perform this pooja in our hearts.

Amma says while on a long journey, instead of being idle we must imagine our personal deity in the sky. Keep chanting your mantra constantly. Remembrance of God is the chief task of our lives. Whatever we do in our lives, we must do it while constantly remembering God. That is the meaning of this mantra

The next mantra is
Om catuḥ ṣaṣtyupacārāḍhyāyai namaḥ
(who is adored in sixty-four ceremonies.)

The word “Upacharam” is Sanskrit. “Upa” the meaning of near. When we go to the temple, we can see the lit lamps and inhale the fragrant incense. Often we do not consider the spiritual principle behind various ceremonies. We perform royal ceremonies that are done for an emperor for Devi also.

Let me narrate an incident from the life of Swami Vivekananda. Once he stayed in the palace of Khetri Maharaj. They discussed many topics. The discussion was on the topic of devotion.

Khetri Maharaj said, “Even though worship of God and Sanyas (renunciation) is commendable I have no affinity for worshipping Idols. We worship miniature idols made of copper and gold, we offer flowers and delicious food to the idols. They do not eat the food, I can find no logic or reason behind such ceremonies.”

Swami Vivekananda remained silent for the time being. The next day, Swami Vivekananda came to the palace assembly and requested the minister to bring him the picture of the king’s father. He asked the minister to spit at the picture.

The minister hesitated, Vivekananda turned to Khetri Maharaj and said, “Why does your minister hesitate to spit at the picture of your father, the former king? Isn’t this as you say, just a drawing on a piece of paper?”

The Diwan answered, “This is the father of the king. How can I insult and demean the father of the king who feeds me? I do not consider this a piece of paper; I see the face of my king’s father. He clothes me and gives a home to me and all his subjects?”

Swami Vivekananda said “In the same manner we do not see an idol as a statue made of copper or silver or gold. The idol symbolizes and is infused with the all-pervading divine consciousness.” Khetri Maharaj had said that the worship of idols was mere blind belief.

After this incident, Vivekananda said to Khetri Maharaj, “In a manner of speaking, all beliefs are blind. We get into a vehicle believing that we will reach our destination. Sometimes accidents do happen but it is our belief that leads us to actual experience.”

He said, “विश्वास अन्धा है, अनुभव ही सत्य है; Faith is blind. Experience is the truth.” Khetri Maharaj appreciated his words.

We must travel to experience through the path of faith. In the same manner, the worship of the Lord leads us to a great experience. When we ceremoniously bathe the tiny idol with milk, ghee, and tender coconut water, and offer with great devotion, delicious food to the idol, it is not for the sake of the idol, it is for the purity of our mind, to cleanse the impurities from our own mind.

The attitude with which we worship God is crucial. In temples, God is worshipped through five ceremonies, with water, incense, flower, camphor, and lit lamps. When we offer deity pure and fresh food prepared in the temple itself, it becomes the sixth ceremony of worship.

When we worship the deity by holding an umbrella and handheld fans over the idol and carrying the deity in circumambulation along the sacred pathway, it is called nine ceremonial methods of worship. We talk about the sixteen ceremonial methods of worship. It can be transformed into sixty-four ceremonial methods of worship.

Devi is woken up in the morning, by chanting the Suprabhataam by the help of auspicious instrumental music. It is followed by the ceremonial ablution of the Devi in the temple bathing the ghats, (pond) or bathing her with sacred waters, and sandalwood paste, adorning her with precious ornaments and silk garments.

Thus attired, Devi is entertained with song and dance and propitiated with sacred hymns. The four Vedas are chanted in her presence. At night, Devi goes to sleep with a lullaby. The Chathushashti(64) upacharam consists of all the ceremonies from morning tonight. Devi is accorded the customary royal honor with gifts and ceremonies usually reserved for Kings.

In addition to these customs, the attitude with which these offerings are made is most important. Normally we perform only five of these ceremonies. It is due to one’s intense devotions, that more rituals are performed, up to 16 in number. Those who spend extensive time in the ritualistic worship of Devi, extend the ceremony to their heart’s desire. They perform all 64 rituals.

They recite stories to Devi, fan her with the Chamaram and hold the royal umbrella to shield her to treat a mother as a mother, one need not learn the procedure specifically. There is no need to learn scriptures for that. Love in our hearts for Her is all we need to do what is necessary to propitiate her.

In essence, these external ceremonies and rituals only serve to strengthen and nourish the love we have for her in our hearts. Many people say they don’t have the time for ritualistic prayer or Aradhana or they don’t know how to meditate. This mantra helps make up for this lack. With whatever time we have, we may perform five, sixteen, or all sixty-four rituals. Amma is always with us. These mantras help us reminiscence about the various activities of Devi.

Bhakti or Devotion should also come under the scrutiny of scriptural sciences. It should not be confined to intellectual scrutiny. The love for God should be constant, it is a sentiment that should absorb us, every moment of our lives. The word bhakti brings to my mind the names of countless devotees.

The Nayanmar and Alwars of Tamil Nadu, Poonthanam and Bhattathiri in Kerala, great sages and saints like Ramanuja Swamigal, Shri Shankaracharya, Raghavendra devotees like Bhadrachala Ramadasan, Purandaradasa, Eknath Maharaj, Tukaram Maharaj, Jnaneshwar, Andaal, and Bhakta Meera, Tyagaraja Swamigal, Muthu Swamideekshithar, Shyama Shastry, Chaitanya Mahaprabhu, Shri Ramakrishna Paramahamsar, who spent all twenty-four hours absorbed in prayer and who infused their love of prayer into the world.

We must learn about their lives, understand the values that they lived by and emulate, and be guided by those values and qualities in our lives also. There was a monk Named Bodhendra in the lineage of Adi Shankara. Let me recount an incident of his life. Like the great saints and sages of yore, he traveled all over Bharatam (India). He reached North India. In those times, wayfarers usually sleep on the open verandas of houses. He rested on the veranda of a house. Something happened the next day.

A Brahmin lady and her wife, who came from the Dravida Land, were going on a pilgrimage to Kashi. They were ambushed by Muslims and the woman was abducted. She was raped by them. She somehow managed to escape from their clutches and reached Kashi. She met her Brahmin husband. He did not know what to do with his wife who was victimized by the Muslims.

Jagannath Pandit was the greatest scholar of those times. Everybody that Brahmin went to for advice told him that there was no penance that would atone for such a sin. They advised him to accept the counsel of Jagannath Pandit. The lady pleaded with him “you need not accept me as your wife, but at least allow me to remain with you as your servant.” I shall do the household chores and keep myself alive.”

Thus both the Brahmin and his wife went to take the counsel of Jagannath Pandit. Jagannath Pandit is seated inside his house Bhodendra Swami was sitting on the veranda of the house, but the other three were unaware of his presence. The woman recounted all that had happened. “I am now a sinner. How can I atone for my sins?” The pandit said, “It is enough if you chant the name of Rama thrice, chant, Rama Rama Rama. That is sufficient, and then you may bathe in the holy river of Ganga. You will be cleansed of all sin.”

There was a loud shout from inside. It was the mother of Jagannath Pandit , “What did you just say?” He went inside, O Mother, did I utter anything wrong? “Will not the utterance of the holy name Rama be salvation from her sins?” His mother said, “You asked her to chant his name thrice. Why should she have to chant it thrice? Isn’t a single utterance of his name sufficient to free her from every single sin that has been committed?”

He replied, “For my father, with his strong ascetic practices (Tapas), meditation and self-discipline, it was sufficient to utter “Rama” only once. But I wanted to free from the “ Three forms of sorrow” and hence advised her to chant the holy name of Rama Thrice. “It is true, I made a mistake, I need have asked her to chant “Rama” only once for her salvation.” Bodhendra Swami, who was able to hear the conversation, was extremely happy. The Brahmin lady came back from her bath in the holy Ganges, absolved from all sin.

Swami Bodhendra accepted alms from their home. Later on, he wrote a book called “Bhagvan-nama-rasodayam” in which he advises the people who live in Kaliyuga, which is steeped in sin, to remain absorbed in chanting the name of the lord, to read the Lalita Sahasranama, to constantly reflect on the meaning and essence of the Sahasranama and the concept embedded in it as the only means for liberation.

His “namasiddhantham” the theory of salvation by means of chanting. It was Bhodendra swamigal, Sridhara Ayyaval, and Marudhanallur Sadhguru Swamigal who evolved the traditional Bhajans. The Bhajans praise all gods and goddesses. He lived in the village of Govindapuram near Thanjavoor. Later on, he became the head of the Kanchi Math.

It was he who was responsible for popularizing the chanting of the divine name of the Lord and singing the devotional songs (sampradaya bhajans). Bhajan is an outer and visible expression of our devotion to God. Bhajans are sung with great devotion, eye overflowing with tears of love, words catching in our throat, with fervor, lost in the memory of the Lord. We shall continue with the glorious attributes of Devi, in the coming days.

Arjuna asked the Lord about the signs of a true devotee. The Lord is explaining this in the Bhakti Yoga of the Bhagavad Gita. The Lord did not talk about any external object. There are people who are devotees of Amma, of Ayyappa, of Guruvayurappa.

For example in Amma’s Ashram, we say Aum Namah Shivaya, in another ashram the greeting is Hari Aum, those who are going to Sabarimala will say Swamiye Sharanam Ayyappa, Guruvayur is infused with the chanting of Narayana.

Some wear white clothes, Ayyappa devotees wear black, some wear saffron. Some people shave their heads, some have a top knot and others have a back knot. Some grow beards, some are clean-shaven and yet others have matted hair.

Arjuna asks the Lord about the signs of a devotee. In Bhagavad Gita, the Lord did not give the sign of a devotee as one who wears yellow clothes or green clothes or black clothes.

The Lord is explaining to Arjuna the values of life that should be borne in mind, We can buy a Rudraksha, Tulsi chain, Crystal chain, etc in a shop. Hair is grown and cut in a barbershop.

What is important is not the name by which we call God, but the intention behind the prayer. In what Bhava (attitude of mind) are we worshipping God?

These are the signs of devotion. The Lord gives 36 virtues as the signs of a devotee. The fact that we love God is one aspect of it. It is also important to understand who is dearest to God. Loving God is like a one-way street. God must also love us.

The Lord enumerates the qualities of a devotee in Bhakti Yoga. He describes 36 virtues and explains that “such devotees are dear to me.”

अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च |
निर्ममो निरहङ्कार: समदु:खसुख: क्षमी ||

सन्तुष्ट: सततं योगी यतात्मा दृढनिश्चय: |
मय्यर्पितमनोबुद्धिर्यो मद्भक्त: स मे प्रिय: ||

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च य: |
हर्षामर्षभयोद्वेगैर्मुक्तो य: स च मे प्रिय: ||

अनपेक्ष: शुचिर्दक्ष उदासीनो गतव्यथ: |
सर्वारम्भपरित्यागी यो मद्भक्त: स मे प्रिय: || Bhagavad Gita 12.13-16

As much as I love the Lord, I should also understand whom the Lord considers dearest to him. The one who bears no anger to anyone. adveṣhṭā sarva-bhūtānāṁ. Ordinary men have three types of emotions or sentiments.

The first type is love. We love the ones who are dear to us. We bear anger towards the ones that we not like. And we are indifferent and cold towards people whom we consider to be beneath us.

The Lord does not require us to love everybody. If a drunkard comes in front of us, we will be unable to love him. If we see a cobra in front of us, we will try to distance ourselves for our own safety.

That is why he said, “The one who bears no anger”. Instead of being controlled by the three emotions of love, anger, and indifference, with no anger towards anyone, Instead of looking only at the outer surface and dissimilarities of all beings, he is one who sees in all of creation the true self and strength of God.

He bears an attitude of friendship to all. People feel that if they become devotees or spiritual seekers, they should stop smiling, talking, and interacting with others. But the Lord’s advice is contrary to this feeling fostered by spiritual seekers.

We must behave with goodwill, kindness, and friendship to each and every one. We must not harbor hatred towards anyone. We must speak amicably to them. We must interact with them and help them.

Mahatmas tell us that when we see people in distress, we must, out of our own volition, help them. This is why Devi has the names

dayā murti (who is the personification of compassion)

avyāja karuṇā murti (who is pure compassion)

sāndra karuṇā (who shows intense compassion.)

The next quality of the devotee dearest to the Lord is “karuna”, the one with compassion.

अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च |
निर्ममो निरहङ्कार: समदु:खसुख: क्षमी || Bhagavad Gita 12.13

The thought that I am the body must become transformed to the realization that I am a part of the divine, I am the servant of God. We must become free of ego. We must become free of pride.

When happiness enters life and also when unexpected sorrow befalls us as a result of our prarabda karma consider it to be a blessing from God. We have been blessed in so many ways. The Lord has helped me through every stage if my life. But due to some reason, this sorrow has befallen me. This sorrow will also leave me with the passage of time.

sama-duḥkha-sukhaḥ kṣhamī. Devotion is. The development, the blooming forth, and nurturing of the right values. This is what Lord says in the Bhagavad Gita.

Once, the music legend Tyagaraja Swami went to another classical music concert. The performer was an expert musician, but the sweetness of Bhakti was lacking in his music.

After this incident, Thyagaraja swami composed a song and it goes like this
సంగీత జ్ఞానము భక్తి వినాF
saṅgīta jñānamu bhakti vinā
Mere knowledge of music bereft of devotion.

Music is not mere virtuosity of the vocal cords. A hymn is not a mere cacophony of sound. The sweetness and melody of its music lie in the intensity of devotion with which it is sung. It is that which gives life to it.

Bhakti itself can be of two types. Nishta Bhakti & Para Bhakti. Another way of terming it is Apara Bhakti & para Bhakti. Mirabhai and Andal were completely absorbed in the Lord 24X7, oblivious to the world. They were able to traverse the joy and sorrow and each circumstance of their life with their state of Bhakti. This kind of devotion is known as Para Bhakti.

It is not natural for many people. For ordinary people, is prescribed the route of discipline, faith, and observing customs. They must go on regular pilgrimages, keep their body clean, wear clean clothes, be regular in their prayers, and in the chanting of Lalita Sahasranama and other stotras, chant their mantra, contemplate and deliberate on spiritual sayings.

Gradually they will develop Para Bhakti. We must turn to God for anything other than Bhakti. Our prayer to God must become a prayer for gaining this Para Bhakti (absolute devotion). There are nine aspects of Bhakti mentioned in the scriptures,

श्रवणं कीर्तनं विष्णो: स्मरणं पादसेवनम् ।
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥ Srimad Bhāgavatam 7.5.23
śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam

Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia, and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind, and words)

Amma gives a beautiful example of this aspect. She talks of women with small children who are working in various jobs in metropolitan cities like Bombay. They might be typing something, or in the computer, or doing office work, In the midst of all these jobs, their thoughts will be constantly with their small child. Did it drink milk, is the baby awake and crying?

There is not even a second when the child is not in their thoughts. Their child will be in their thoughts, in the midst of all their work. This is Smarana Bhakti. Whatever we do, keep an unbroken remembrance of the Lord, For the Gopikas of Vrindavan, the remembrance of the Lord was unbroken and uppermost in their minds.

The next one is Pada Sevanam, serving the feet of the Lord or the Guru or perform actions in obedience to the instructions of the Guru. Live in accordance with the dharma that is given in the scriptures and by the Guru. Worship or perform archana to the Lord with flowers.

Vandanam- always prostrate to the Lord in your mind, with faith and reverence. The Lord is infinitely glorious. It is said that when the gopas, who was totally unaware of his glory played with Lord Krishna, the celestial beings also developed an intense longing to play with the Lord.

They saw the gopas leaping over Sri Krishna tumbling on the ground with him, but when they came near to the Lord, they were unable to touch him. Because, it was Maha Vishnu himself who had taken on the form of Sri Krishna, and devas were aware of the fact. So they were unable to touch him.

So, we must never forget the glory of mahatmas, or Devi Herself, even though She can be easily attained by Her devotees (Bhakta Sulabha). Therefore, our attitude must always be one of adoration, of prostration. It must be evident in each and every movement. We must constantly remember their infinite glory.

Dasyam – Be of service to the Mahatmas and Great brings. Take care of their objects and institutions. Take care of their needs. Serve their devotees. Sakhyam is being a dear friend to God. Atma Nivedanam is Self-Surrender. These are the nine forms of Bhakti.

The most important aspect of Bhakti is Love. There is a song in Tamil that describes this story. There was a man called Sakkiya Nayanar, who worshipped Lord Shiva by throwing stones at the Linga. But Lord Shiva accepted each stone thrown at him as if it was a flower.

Arjuna stuck the Lord with his bow, Gandeevam, But the Lord accepted the blow without any sorrow. There was another man who hit the Lord with a stick, and the Lord accepted that as well.

Kannappa Nayanar would take water in his mouth and spit it out as abhisheka on the idol of Lord Shiva. He kept his sandals on top of Shiva Linga. He would first bite and taste the food before he offered it to Lord Shiva.

Shabari bit into the wild fruit and tested its sweetness before she offered it to Lord Rama. The Lord only sees our hearts. It is our heart that we must offer to the Lord. That is called Bhakti or devotion.

Devi is described as abhyāsātiśaya jñātā (who is known only through the strenuous practice of spiritual discipline).

Once a devotee asked Bhagavan Ramana Maharshi, “If the self is there in everybody and if there is nothing other than the Self, then where is the need for Sadhana? Just by sitting idle, we could realize isn’t it?”.

Maharshi replied “It is not so. Only with severe penance of day and night (tapas), will you be able to achieve self-realization.”

Hence Devi can be known only through abhyāsa – atiśaya, the strenuous practice of spiritual discipline. Sitting idle, doing nothing will not benefit. Only ideal sadhaks will be able to receive Devi’s complete Grace. They are the ones who constantly adore Her. This is what the above mantra denotes.

One side Devi is mentioned as sulabhā gati, (who is attained through a bright and easy path) Lalita Sahasranama also describes Devi as durgamā (who is approachable only with extreme effort.) Only with pure practices, devotion, the strength of imagination, and through constant reflection Devi can be attained.

The next subject of Lalita Sahasranama gives utmost importance to Bhakti. This section starts with
bhavāni – bhāvanāgamyā ( the wife of Shiva who is attainable through imagination or thought).

Lalita Sahasranama praises Devi as bhakti priyā (who is fond of (and pleased by) devotion.),
bhakti gamyā (who is attained only through devotion.), bhakti vaśyā (who is to be won over by devotion.), etc.

कलौ पापौग भगुले धर्मानुष्ठान वर्जिथे ।
This is how Dharma of kaliyuga is explained. The majority of the people are not interested in living in accordance with the rules of Dharma.

A hundred years ago, Bharata did not have so many and such good roads, electricity was sparse and infrequent, there were no computers, emails, or phones, and there were not so many high rise apartments or houses either. There were no such comforts and convenience that we enjoy today. But our forefathers had a glow of inner peace on their countenance.

Though they lacked our conveniences, they had dharma that we lack now. They had something that is missing from our lives. It was the awareness of Dharma and the practice of Dharma in their everyday lives. This is the difference between us and our forefathers. Only Dharma can bring eternal contentment.

All of us, each living being is on a quest for joy and comfort. But the joy gained through money or by drinking alcohol or through any such worldly objects is short-lived. For eternal peace, we need to practice Dharma in our lives.

The pleasure gained through money and material possessions are artificial. It comes from the possession of something that is external and temporary. But for an. unchanging happiness, a life lived in accordance with Dharma is essential.

सुखं च न विना धर्मात्तस्माद्धर्मपरो भवेत् । Ashtānga Hridayam 2.20
Pleasure is not obtained without Dharma. So everyone must be Dharmic says scriptures. Hence, we are going to discuss Bhakti, a major component of Dharma.

Let me narrate an incident from the life of Sri Ramakrishna Paramahamsa. Once a man asked him, “ why is it that the common man cannot attain God?” He smilingly replied, “Who cries for the Lord? They cry to gain comfort, for the sake of their kith and kin, for the sake of money, for many other things. If they had cried even for a minute to gain God, they would have definitely attained God. But nobody is doing it, so what can I do?”

Here in the mantras bhakti priyā, bhakti gamyā, bhakti vaśyā, the greatness of Bhakti is extolled. The word Bhakti is derived from Sanskrit root “Bhaj”. The common meaning is to praise God, to serve God, and to become absorbed in His thoughts. Sankaracharya also advises everyone,

भज गोविन्दं भज गोविन्दं गोविन्दं भज मूढमते । Bhaja Govindam 1

Instead of embracing worldly objects, our intelligence should embrace the Lord, reminds Sri Sankara. The love that we have for impermanent worldly objects, if transformed into eternal and indivisible God, that is known as Bhakti.

सा त्वस्मिन् परप्रेमरूपा । Narada Bhakti Sutra 2
The awareness of the true self is Bhakti

स्व स्वरूपानुसन्धानं भक्तिरित्यभिधीयथे । Ramana Maharshi
Reflection on one’s own Self is called Bhakti. People might think that performing pujas and other rituals can be called Bhakti. But, Narada in his Bhakti Sutra says Bhakti is absolute Love.