Category: LS

The next mantra in Lalita Sahasranama is about nāda (sound). This is a topic that we normally do not think about. Devi is praised as nāda rūpā – nāma rūpa vivarjitā (299, 300).

The Lalita Sahasranama reveals that naadam (sound) has four classifications. “parā pratyak citī rūpā – paśyanti para devatā – madhyamā vaikharī rūpā – bhakta mānasa haṁsikā. The four forms of sound are classified as parā, paśyanti, madhyamā, and vaikharī. We do not usually think about the sound that is unmanifest or inaudible. We consider sound to be only that which is audible to our ears. This gross, manifest, and audible sound is called Vaikhari.

Sound has subtle and unmanifest stages also. Parā is the state of utmost subtlety (366). Paśyanti is the second level of sound after parā (367). Madhyamā – she who stays in the middle between the subtle and the gross (368). Vaikharī is the sound in the gross, manifested form audible to the ear (371).

Let us take an example. We see people going to Amma for darshan. Sometimes Amma asks clear questions. We answer. Amma responds to our answers. We can see this happening. But at other times, when there is a large crowd, we see something else. People might be going to her with great distress, but as they near Amma, the whole atmosphere changes, they become charged with awe-filled love and fall silent.

People from many countries come to her, and often we do not know the language they speak. Not all westerners speak English, so we are unable to even translate their words. We might be able to answer a few questions, not many doubts can be cleared by us. But each one of them, when they come back after Amma’s darshan is happy and uplifted. They come back with peaceful hearts. What can be the reason?

Sometimes Amma responds to us even before we speak. Sometimes she finishes the sentences that we started. Sometimes, we will have no clarity on a particular matter, but Amma will explain various angles to it that we could never conceive. How is it possible?

I enquired about a Brahmachari. How do you talk about various issues with Amma? He said I pray intensely to Her to guide on my path and then I go for darshan. Amma comprehends not just the spoken word. I try and tell her everything in my own fashion, but Amma understands and gives me clear directions”.

It is not only the audible words that Ishwara comprehends, he grasps the feeling, the motivation behind the spoken words. In Sanskrit the sound Vishnu has to be pronounced as “Vishnave”. The sound Rama has to be pronounced as “Raamaya”. A devotee, who did not know Sanskrit chants Vishnaya, instead of Vishnave. It is wrong according to the rules of grammar. But it does not matter. Even if the ignorant chants Vishnaya and the scholar chants Vishnave, the merit accruing to both will be the same. The Lord understands the emotions behind the words.

Therefore, Devi is both the manifest sounds that we hear and the thoughts that are unmanifest. Devi is adored in the form of sound in the mantras “parā, paśyanti, madhyamā and vaikharī.” Shri Lalita Sahasranama describes this subtle form of Devi.

The next mantra, that comes after “nāda rūpā” is “nāma rūpa vivarjitā” (299-300). In the Lalita Sahasranama, we have seen that each mantra has its own unique meaning, but at the same time, many mantras can be strung together to praise the different attributes of Devi and some mantras seemingly contradict each other. The mantra “nāda rūpā” praises Devi who is of the form of Sound.

The next mantra says that she is one who has no name or form. We might consider that the two mantras seemingly contradict each other. The scriptural sciences say that there are five aspects to the Universe. They are Asthi, Bhaathi, Priyam, Naamam, Roopam.

Asthi proves the existence of an object. Bhaathi – that which is known by the intelligence. What we can understand. Priyam – it is because we love life and we love ourselves that we continue to exist. Asthi, Bhaathi, and Priyam are three aspects connected to the Chitgranthi – they are connected and tied inextricably to the awareness or consciousness principle.

Naamam and Roopam, name and form, are possible for inanimate objects also. All objects are perceived by the senses, have name and form. Naama and roopa are connected to inert matter, insentient objects. In-universe there is sentient, animate life that is permeated by the eternal, indivisible consciousness.

There are also insentient and motionless objects that are connected to the inanimate world. It is called ‘Jadagranthi’. It is Devi who is the indweller, the individual self in each living being.

In the Lalita Sahasranama, we have heard the descriptions of the mantras

“ābrahma kīṭa Janani – varṇāśrama vidhāyini – nijājñā rūpa nigamā – puṇyāpuṇya phala pradā”

Devi is not only the creator who is the mother to all, from Brahma to the littlest living thing, she established the social order, the four varnas, and four Ashramas necessary for each stage of life. She is not only the creator, but each birth is granted by her to experience the result of past actions from previous lives.

Devi guides them to exhaust their karma and attain liberation, which is the ultimate goal of life. She is also
nijājñā rūpa nigamā (287),
puṇyāpuṇya phala pradā (288)

Through Nigamas, Agamas, Shastras, (Hindhu scriptural sciences) and sacred rituals Devi guides us into upholding the right values in life.

One of the most essential qualities of the devotees of Devi is that they must bear no malice, nor should they demean, whether it may be the arts, or people of different religions, whether they are devotees of Shiva or Vishnu. All paths ultimately lead to Devi. This is called “nahi ninda nyayam” where no person, art, or object is demeaned.

The philosophy advises us to adore the Devi within our hearts, dress in a manner befitting the devotees of Shiva by wearing rudraksha and sacred ash, and live in the manner of a devotee of Vishnu, following their food habits, restrained behavior, and sweet words. This is advised by the Shakthas.

Devotion to Shiva, Vishnu, or Devi is not separate from one another. A true devotee of Devi would want to hear numerous stories of Vishnu, sing hymns in praise of him and chant his names.

There is a very popular evening prayer chanted in Kerala “Shiva Rama Govinda Narayana Mahadeva Krishna Hare Hare Krishna Mahadeva Narayana Govinda Rama Shiva” This is chanted as the evening prayer. The holy names of Shiva, Rama, Govinda, Mahadeva, Krishna are not different from each other. They should all be chanted. There should be no discrimination between Shiva and Vishnu and Shakti .

The next mantra in Lalita Sahasranama is about nāda (sound). This is a topic that we normally do not think about. Devi is praised as

nāda rūpā – nāma rūpa vivarjitā (299, 300). The Lalita Sahasranama reveals that naadam (sound) has four classifications.

“parā pratyak citī rūpā – paśyanti para devatā – madhyamā vaikharī rūpā – bhakta mānasa haṁsikā.

The four forms of sound are classified as parā, paśyanti, madhyamā, and vaikharī. We do not usually think about the sound that is unmanifest or inaudible. We consider sound to be only that which is audible to our ears. This gross, manifest, and audible sound is called Vaikhari. Sound has subtle and unmanifest stages also.

Parā is the state of utmost subtlety (366). Paśyanti is the second level of sound after parā (367). Madhyamā – she who stays in the middle between the subtle and the gross (368). Vaikharī is the sound in the gross, manifested form audible to the ear (371).

Let us take the example of the sun before and after sunrise. There is darkness before sunrise, nothing is clear to us. We are unable to see anything with our eyes. After a while, a dim light seeps in. Things become clearer as the sky becomes lighter and the sun dawns up in the sky. In midway, the sun is blazing high above us, where everything is clear.

In the same manner, Vaikharī is the sound that our external ears are capable of hearing in the grossest, audible, and manifest form. Madhyamā is twilight. The time of the day just before twilight, when things can be dimly perceived is Paśyanti, para is the unclear, unseen.

In the individual, the power of speech resides in the kundalini and our prowess in speech depends on the latent tendencies of our past lives. The source of sound resides at such a subtle level. We call it para. Paśyanti has a simple form, but it has not become a sound or a syllable.

Such a stage is called Paśyanti. Madhyamā is the middle stage, where sound becomes more amplified and clear. Vaikharī is the sound that we hear, that becomes manifest as audible syllables. The origin of the sound is the kuṇḍalini (110) arising from the ‘anāhatābja’ Ajna chakra, (103) viśuddhi cakra (475) in Lalita Sahasranama.

Let us listen to the mantra

Om śruti sīmanta sindūrī kṛta pādābja dhūlikāyai namaḥ
(The dust from whose feet forms the vermillion marks at the parting line of the hair of the Sruti devatas (Vedas personified as goddesses).) Lalita Sahasranama 289

The Vashinyadi Vagdevatas portrays a beautiful scene. The meaning of the mantra is this. The Shruti devatas are standing before Devi, but a bit distant from her. With palms joined in devotion and tears overflowing from their closed eyes, they stand absorbed in their closed eyes, they stand absorbed in their love for Devi.

They look as if they have just prostrated to Devi and stood up. Their foreheads and the parting line of their hair are decorated by the sacred vermilion dust from the lotus feet of Devi. This shows that they have just prostrated to pay their obeisance to Devi, who is their mother. With deep devotion, are standing a little away from Devi.

From their demeanor, we can see that they consider themselves incapable of understanding and adequately describing the true form of Amma. The meaning of this mantra is explained thus. Shrutis are the Vedas personified as goddesses. The sacred dust from the lotus feet of Devi is glowing as the vermilion marks in the line parting the hair of the Sruti Goddesses. This is the most easily understood meaning.

Vedas consist of three parts. They are Karma Kandam, Upasana Kandam, and the Jnana Kandam. The noblest is considered to be the Upanishads. It is the Upanishads that convey to us the unity or oneness of the Jiva to the Brahma. They teach us that the Jivatma (Individual Self) and the Paramatma (Absolute reality) are not two, but one.

The Upanishads (A collection of scriptures that contain the central philosophical and scriptural science of ancient Bharatham) propound the theory that the Brahman (Absolute reality) and the Jivatma (the self) are one and only. Therefore, the Upanishads are called the most important part or the head of the Vedas.

The Upanishad deities (mother) prostrated before Devi. The sacred dust from the lotus feet of Devi was transferred to their foreheads. It was only through Her blessing that they could understand the finite portion of her true form.

The Upanishads describe Devi by saying, “Not this, Not this”. They say “I am not Earth, I am not Ether, I am not Air, I am not Fire, etc.” It is by saying that “I am not this” “I am not that”, that they are trying to describe Her true form. “I am not the Mind, I am not the Senses, I am not Intelligence, I am not Ego”.

Absolute reality is described through the “neti neti vaadam” (“the not this not this” search or analytical meditation). In the Lalitha Sahasranama, Devi has been described as

Om brahmātmaikya svarūpiṇyai namaḥ
(whose nature is the union of Brahman and Atman)

Devi is the Shakti which is not separate from Shiva or the Supreme. Amma is Enthroned in a manner which convinces us that she is the one absolute reality that we have been searching for.

This is the reason that the Vedas are standing in front of Devi, with folded palms, bowed heads, and tear-filled eyes. They stand at some distance away from Devi. We must never think that the master who made us realize the self is the same as us.

The attitude of non-duality is not proper in the presence of the Master. Therefore, Shruti goddesses stand a little distance away from Devi.

“We have not been able to completely understand and describe the true form of Devi. But we have been able to get a glimpse of Her glory. It is due to the auspiciousness, the sacredness, of the dust from Her lotus feet that is smeared upon our head.” Their posture communicates this thought.

Shankaracharya describes the greatness of the dust of the lotus feet of the Devine in the “Saundarya Lahari”.

तनीयांसं पांसुं तव चरणपङ्केरुहभवं
विरिञ्चि: सञ्चिन्वन् विरचयति लोकानविकलं ।
वहत्येनं शौरि: कथमपि सहस्रेण शिरसां
हर: संक्षुद्यैनं भजति भसितोद्धूलनविधिम् ॥ – Soundarya Lahari 2

Lord Brahma, the creator of yore, selects dust from your feet, and creates the worlds, The great Adisesha with his thousand heads, Somehow carries dust of your feet, With great effort, and the great Lord Rudra, takes it and powders it nicely, and uses it as the holy ash.

The second verse says that Brahma gathered a minuscule amount of the dust of Her lotus feet. Thus he created the universe and all the other worlds from the sacred dust of Her lotus feet. ‘Bhur Bhuvah Swahaha’ is the upper worlds, the nether worlds are Paathala, Athala, Vithala, Suthala, etc.

Devi was walking in the garden of Sri Nagara, accompanied by Her cohorts of Yoginis. This was a very rare happening and Brahma was present there, as Devi walked with her companions (The Yoginis). Brahma was able to see very clearly the lotus feet of the Devi.

He prostrated happily at the sight of Her lotus feet. With great devotion, he gathered a minute mote of dust. With the unparalleled power of the sacred dust, he created all the worlds. He became renowned and glorified as the creator of all the worlds.

Vishnu on seeing the renown of Brahma decided that he also wanted to take part in this bewitching game of Devi. Vishnu also gathered a mote of sacred dust from her lotus feet, He took on the incarnation of Shouri, the thousand hooded AdiShesha. He bore the weight of the worlds with his thousand heads.

When Lord Parama Shiva observed the glory of Lord Brahma and Maha Vishnu, he also decided to play a part. He wanted a role in Her divine play. He prostrated before Devi Parameshwari, he gathered a mote of sacred dust from her lotus feet and mixed it with the sacred ash that he smeared upon his body.

With great respect, he smeared the sacred ash all over his body. He became the destroyer. Creation, Maintenance, and Destruction are three of the divine attributes of the divine dust from the lotus feet of Devi. In Lalita Sahasranama, one of the mantras is

Om tirodhāna karyai namaḥ
(who causes the disappearance of things.)
Lalita Sahasranama 270

The illusionary power of Maya is annihilated by the blessings conferred by Devi. She grants the knowledge of oneness. Creation, Maintenance, Destruction, the annihilation of the illusionary power of Maya, and the blessings which confers the knowledge of the union of the individual Self with the Supreme are all attributes of the sacred dust from the lotus feet of Devi.

Knowing this, the Shruti goddesses prostrated before the holy feet of Devi. They wore on their forehead, as sacred vermilion marks, dust from the lotus feet of Devi. They stood a little apart from her, bashful and silent, with the attitude that, they knew only a very little of her glory.

In the mantra “śruti sīmanta sindūrī kṛta pādābja dhūlikā”, we see a beautiful visual representation of Devi with the Sruti(Vedic) goddesses.

We understood the meaning of the mantra

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

We must follow and obey the cosmic laws laid down in the Vedas. We shall hear a detailed explanation of this mantra.

nijājñā rūpa nigamā – puṇyāpuṇya phala pradā”.

The meaning of “puṇyāpuṇya phala pradā” is ‘She who dispenses the fruits of actions that are meritorious, and of actions that are not’. When life is lived in obedience to Vedic dharma, happiness is gained. It leads to punya (merit gained by good deeds).

Sometimes we knowingly commit bad deeds that are called “prajñāparādham” in Sanskrit. Our intelligence and our memory warn us to refrain from certain actions. But, in spite of it, we perform the action.

A perfect example is drinking hard liquor. It is wrong whichever way we look at it. It destroys our memory and brings us disrepute. But even though we know of the harm it does, we continue to drink.

We call such actions “prajñāparādham”. Devi gives sorrow, or demerits to those who knowingly perform sinful actions. The simplest meaning of this mantra is “She who dispenses the fruits of actions that are meritorious and not meritorious”.

Devi will give us birth in accordance with the karma of our previous lives. She gives auspicious lives to those who have performed good actions and sorrow and distress to those who have committed evil, in their previous lives. Devi is a witness to all our actions.

There is something we will understand when we listen to this mantra. Lalita Sahasranama was composed by Vashini and the other Vagdevetas. They stand near Devi, their palms joined in devotion, and chant Lalita Sahasranama in Her praise.

They are standing very near to Amma. Standing so close to her, they cannot say that results are dispensed in accordance with the performance of good and bad deeds.

In Amma’s eyes, there are no sinners. They are standing in close proximity to Her and chanting the mantras. They are the deities of Speech. Words are under their command. They could very easily have chanted “puṇyāpāpa phala pradā”. But they did not do so.

We will understand why, when we go near Amma. We cannot go near Amma and say, “he is cruel, he is evil, etc.” Because we are all the children of Amma. Very rarely, thieves enter the ashram. We are unable to say anything negative, even about them to Amma.

Amma calls them Her “thief children” everybody is Her children. In Lalita Sahasranama, there is a mantra, “heyopādeya varjitā”. The meaning is “She who has nothing to accept or reject”. “dharmādharma vivarjitā” She who transcends both virtue and vice”.

In mantra “puṇyāpuṇya phala pradā”, because Vashini and other deities of the word were standing next to Devi, they did not utter the word “papa” (sin). They said Devi is one who gives results in accordance with the merits and demerits of the deed done.

There is an incident that happened in the life of Sri Sankaracharya. He understood that his mother was on her death bed. He had taken Sanyas only after making a vow to his mother. That he would be there on her death bed.

He transported himself through the skies to reach the bedside of his mother Aryamba. She reached the adobe of Lord Vishnu, as she breathed her last with her mind fixed upon the lord.

As Shankaracharya started the preparations to perform her last rites, the Brahmins objected. They raised objections, “How could a renunciate, who was above the four varnas, participate in cremation, the burning of the body? ”

Shankaracharya replied, “I have nothing to reject or accept as I have transcended the gunas”. I have transcended the result of actions. I have given my word to my mother”. He performed her cremation with a lit log from the plantain tree.

Therefore, in the mantra “puṇyāpuṇya phala pradā” Devi stands as the witness to all actions, either meritorious or not, and dispenses the results for such actions. She remains a witness, as the fruits of actions are dispensed in accordance with Karmic rules, and guides her children towards spiritual growth.

Devi transcends both virtue and unrighteousness. She transcends rejection and acceptance. She transcends good and evil. Because She pervades the whole and dwells in everything. Devi is the ultimate cause of the universe, as it was Her will that created this universe. Therefore, Devi transcends virtue and vice.

But even though She transcends virtue and vice, good and evil, it is only through the meritorious deeds of countless previous lives that humanity is able to attain Devi. Only such people will be able to realize Devi.

In “Soundarya Lahari”, Adi Shankara describes Devi as

शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं
न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि ।
अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपि
प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥ – Soundarya Lahari 1

Lord Shiva, only becomes able to do the creation in this world along with Shakthi. Without her, Even an inch he cannot move, And so how can, one who does not do good deeds, Or one who does not sing your praise, Become adequate to worship you, Oh, goddess of mine, Who is worshipped by the trinity.

The power of action (Shakti), latent in the undivided consciousness, devoid of all attributes (Shiva) “O mother, though of infinite glory, how can ordinary mortals prostrate before you, sing hymns in your praise, or meditate upon you?”

“How is it possible for those who have not accrued merit from their previous lives?” It is only through the merit gained from countless lives that one is able to prostrate before Devi, worship Her through music, and meditate upon Her effulgent form.

It is only through Her infinite grace and blessings that we are able to bow down, with palms joined in devotion, before her glorious form.

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.