Vedanta in Lalitha Sahasranama

Vedanta is the philosophy that is imbibed in the Upanishads or the knowledge-part of

the Vedas. This philosophy in the Upanishads was further explained by Lord Krishna
in Bhagavad ita to !r"una and by Veda Vyaasa in the Brahma #utras. Thus Vedanta
$onsists of the prasthaana trayas or three works whi$h $learly propound the
philosophy. These three works are the Upanishads% Bhagavad ita and Brahma
#utras. &f these% Upanishads are sruthi as they are without any authors and the
primary sour$e of Vedanti$ knowledge. Bhagavad ita is smrithi or that whi$h was
explained from the memory by the Lord. Brahma #utras $onsists of analysis of
Vedanti$ knowledge through ob"e$tions% refutations and answering. Bhagavad ita
and Brahma #utras are not primary but they depend on the Upanishads for final say
in any matter.
Upanishads are ''() as per the puranas but of these only around '*) are extin$t of
whi$h ')( has been $ommented by the Upanishad Brahma +ogin of Kan$hi. &f the
')( Upanishads% ') has been $ommented by !di #ankara$harya and annotated by
!nandagiri. !round *) Upanishads have been $ommented through dipikas by
#ankarananda ,$onsidered to be the uru of Vidyaranya as he prostrates him in the
-an$hadashi..
The $entral element of the Upanishads is the reality termed as Brahman. /ifferent
vedanti$ systems differ in their interpretations of this reality of Brahman. 0e are not
dealing with different systems of Vedanta here 1 are spe$ifi$ally analy2ing !dvaita
Vedanta whi$h is the true import of the Upanishads. Brahman or the reality is termed
in Upanishads as that by knowing whi$h everything be$omes known. Brahman is of
the nature of #at ,3xisten$e.% 4hit ,4ons$iousness. and !nanda ,Bliss.. Brahman is
absolute or nirapeksha. Brahman is without any attributes or is nirguna and
nirvishesha. Brahman is one without a se$ond ,ekam eva adviteeya. 5 it is devoid of
any differen$e either internal or external. Thus Vedanta says that there is nothing
here apart from the reality of Brahman. 6en$e Brahman is often termed the ultimate
non-dual reality of 4ons$iousness.
That there is nothing but the non-dual reality of 4ons$iousness is proved through the
anvaya-vyatireka yukthi whi$h has been instru$ted by Lord himself to Lord Brahma in
the Bhagavatham ,this part is 7uite famous as the $hathusloki bhagavatham.. The
Lord says thus8
3thaavadeva "i"naasyam tattva "i"naasunaatmanah
!nvaya vyatirekaabhyaam yad syaat sarvatra sarvadhaa
This alone is to be known by seekers of the reality 5 knowing that entity whi$h is
present at all times 1 in all pla$es through the yukthi of anvaya-vyatireka.
!nvaya or $o-existen$e
9f Brahman or 4ons$iousness is there% the world exists.
Vyatireka or $o-absen$e
9f Brahman is not there% then there is no world at all.
Thus it is proved that Brahman is independent and real whereas the world is
dependent on Brahman for its existen$e. 3ven when the world is not there% Brahman
exists as 4ons$iousness whi$h we experien$e daily during the state of deep sleep
,where there is no world but still 4ons$iousness or :9; exist..
Thus through the anvaya-vyatireka yukthi% it is proved that Brahman exists as the
non-dual reality of 4ons$iousness in whi$h the illusory% $hanging and temporary
world is seen to exist even as water seems to exist in the desert ,mirage..
Upanishads pro$laim about Brahman thus8
<eha nana asthi kin$hana
There is no duality whatsoever here
#adeva soumya idam agre aaseet 3kam eva adviteeyam
3xisten$e alone existed prior to $reation% one without a se$ond.
#arvam brahma mayam
3verything is filled with Brahman
#arvam khalu idam brahma
3verything is verily Brahman alone
These are few statements whi$h pro$laim the presen$e of one and only one entity of
Brahman.
9f Brahman alone exists 1 the world is illusory% then what do 9 gain by knowing
Brahman through the s$riptures===
!s Brahman alone exists and is of the nature of 4ons$iousness% Brahman is one>s
own very nature ,often termed as #elf or !tman.. #in$e my very nature is
4ons$iousness% this 4ons$iousness or :9; am Brahman. Thus Brahman is my very
nature of bliss whi$h 9 experien$e during the state of deep sleep as the pro$lamation
after waking up that :9 slept happily;.
9f 9 am Brahman% why don>t 9 experien$e the bliss in me at all times=
:9; don>t experien$e bliss at all times be$ause of ignoran$e or avidya of one>s own
very nature. The $urrent experien$e of :9; is mixed with the body-mind $omplex.
0hen we use the word :9;% we mean the parti$ular person with a name% body et$.
This asso$iation or superimposition of the not-#elf of body-mind on the #elf is
termed in Vedanta as adhyaasa. This adhyaasa is removed through apavada whi$h is
negation of the wrong notions that :9 am the body% 9 am the mind et$.; #in$e we
don>t know our very nature of 4ons$iousness% therefore study of s$riptures is
essential. The s$riptures thus pro$laim to the seeker that T!T TV!? !#9 or T6!T
T6&U !@T. Through s$riptural knowledge% the ignoran$e about one>s own nature is
removed thereby the seeker reali2es his own very nature of Brahman. This is termed
as moksha or liberation in Vedanta.
Thus the very sub"e$t-matter of Vedanta is the ultimate reality of non-dual Brahman
as one>s own very nature of 4ons$iousness. The bhashya of #ankara on the first four
sutras of Brahma #utras explains this 7uite $learly. Bhagavatham mentions thus at
the end8
#arva Vedanta saaram yad brahma atma aikyatva lakshanam
Vasthu adviteeyam yannistam kaivalyeka prayo"anam
The prayo"ana or fruit of learning #rimad Bhagavatham is kaivalya ,absolute state.
whi$h is being established in the non-dual entity of Brahman $hara$teri2ed as the
essen$e of all s$riptures whi$h is oneness of the individual #elf and Brahman.
#ankara himself mentions thus8
#loka ardhena proktham yad proktham grantha kotibhih
Brahma satyam "aganmithyaa "eevo brahmaiva naa parah
0e will explain in half a verse what has been mentioned by $rores of s$riptures 5
Brahman is the ultimate reality% the world is only an illusion 1 the individual #elf is
Brahman alone% not different from Brahman.
&ther than the Vedanta granthas ,whi$h are the prasthaana trayas.% there are other
stotras ,sthuthi works or praising works. in the puranas whi$h also point out the
ultimate reality of Brahman alone as the essen$e. &ne su$h stotra is the Lalitha
#ahasranaama% adored by devi-tantra-shaaktha bhakthas. 3ven though the tantra
and shaaktha systems differ slightly from Vedanta but still the stotras adored by
them are full of Vedanti$ $on$epts alone. 3ven as Vishnu #ahasranaama adored by
Vaishnavas is full of Vedanti$ $on$epts as explained by #ankara in his bhashya on the
same% the Lalitha #ahasranaama as well is filled with Vedanti$ $on$epts only.
Lalitha #ahasranama o$$urs in the Brahmanda -urana. 9t is in the form an instru$tion
about /evi ,as the ultimate reality of Brahman. by 6ayagriva to !gastya. There is
one $ommentary titled #oubhagya Bhaskaram whi$h stands out amongst all
$ommentaries. This vyaakhya was written by a person named Bhaskara raaya.
6ere is a humble effort to dis$uss the $entral theme of the Lalitha #ahasranama
through the naamas in the work as well as through the #oubhagya Bhaskara
vyaakhya. #in$e the naamas are thousand and vyaakhya is exhaustive for many
naamas% it is not possible to dis$uss the entire naamas but this is "ust a small
starting to point out that Lalitha #ahasranaama is filled with Vedanti$ $on$epts and
not "ust tantra or shaaktha $on$epts.
TRIPURA SUNDARI
Lalitha #ahasranaama speaks about the ultimate reality of Brahman as /evi in the
form of Tripura #undari. Tripura #undari is the goddess who is the wife of Tripura who
is -arasiva or #adasiva residing in the three bodies of Brahma% Vishnu and #iva.
Bhaskara raya $omments thus on the naama of :#rimat tripurasundari;8
Tripurasya parasivasya sundari bhaaryaa A
#he who is the wife of Tripura or -arasiva ,#adaasiva..
!tra treeni puraani brahmavishnusivashaareerani yasmin sah tripurah parasivah A
6ere Tripura or -arasiva is he who resides in the three puras or bodies of Brahma%
Vishnu and #iva.
The trinity of three gods of Brahma% Vishnu and #iva perform the respe$tive a$tivity
of $reation% prote$tion and destru$tion. 0hen these three mix% they be$ome 9shwara
who does thirodhana ,vanishing.. !fter 9shwara vanishes% #adasiva $omes to give
anugraha or blessing to the seeker. #adasiva is thus the inner #elf residing in the
three bodies of Brahma% Vishnu and #iva. :@esiding; means he who is the inner
4ons$iousness or antaryamin of the trinity. 0hen a seeker merges the trinity by
seeing one od as doing all those a$tivities% then they all merge into one and vanish
to be$ome #adasiva. This #adasiva or the inner #elf thus blesses the seeker with the
gra$e or power of his wife Tripura #undari.
#adasiva is mentioned in the shaaktha systems as 4ons$iousness whereas #hakthi is
the power behind #adasiva. #o generally #adaiva is $onsidered 4ons$iousness and
#hakthi is $onsidered ?aya. But here #adasiva is to be $onsidered not as
4ons$iousness but as 9shwara who blesses everyone and does all a$tivities through
the trinity. #hakthi is the power behind #adasiva. Thus /evi here is the very power of
Brahman behind everything as the substratum of the world% the trinity and #adasiva
,who is e7uivalent to 9shwara in Vedanta..
Tripura #undari is mentioned as sitting in the $ot whi$h has four legs as Brahma%
Vishnu% #iva and 9shwara. Tripura #undari sits on #adasiva who is lying on the $ot.
Thus Tripura #undari is that power behind #adasiva who $ontrols the trinity and all
a$tivities. !s per Vedanta% Brahman is the ultimate reality behind the trinity and all
a$tivities 5 mentioned in the Brahma #utras as :"anmaadi asya yathah; 5 birth et$.
happens from whom that is Brahman. Thus Tripura #undari mentioned in Lalitha
#ahasranaama is none other than <irguna <irvishesha -ara Brahman of Vedanta.
Nirguna and Saguna Brahman
!s #ankara mentions in his Brahma #utra Bhashya% there are two distin$tions of
Brahman. Brahman when it is devoid of all differentiations and limitations is $alled
<irguna Brahman. This is propounded by Upanishads in various statements like
:yatho vaa$ho nivarthanthe; ,there the words $annot rea$h.% :tadeva brahma tvam
viddhi na idam yad idam upaasathe; ,that alone is Brahman whi$h is beyond all
limitations 5 know that to be not Brahman whi$h is mentioned to be worshipped as
Bthis>.% !$hakshuh srotram tad apaani paadam ,it is devoid of sense organs of eyes%
ears et$. and parts like hands% legs et$..% saakshi $hethaa kevalo nirgunas$ha
,Brahman is the witness% 4ons$iousness% absolute and devoid of any 7ualities. et$.
That Brahman whi$h is the $ause of the world or the 9shwara and asso$iated with
names and forms is #aguna Brahman. 9shwara as per Vedanta has the two main
7ualities of #arvavyaapitva and #arva"natva ,all-pervasiveness and all-knowing
nature.. 9shwara has the form of the entire world as the world is his very form. #in$e
he has a parti$ular form% therefore a person $an $ontemplate on 9shwara in any
parti$ular form. Thus #aguna Brahman $an be thought of in any form. Vedanta
speaks about seeing oneness everywhere through seeing one>s ista devata ,like-god.
in the entire world ,as pervading in and out of entities in the world.. #$riptures speak
about CC $rore devatas and thus a person $an $hoose any form that he likes for
$ontemplation.
Brahman is #aguna when $onsidered as the $ause of the world and the power behind
all a$tivities whereas it is <irguna as the mere witness to all a$tivities. Tripura
#undari mentioned in the Lalitha #ahasranaama is #aguna Brahman when explained
as having a parti$ular form and doing a$tivities. The same /evi is <irguna Brahman
when $onsidered as the substratum of the illusory world ,as the mere witness or
saakshi of all a$tivities..
The various naamas like nirguna% gunavar"itha et$. pro$laim the /evi as <irguna
Brahman. The other various naamas like pan$hakrityaparayana et$. point out #aguna
Brahman.
#aguna Brahman has no existen$e apart from <irguna Brahman. Brahman whi$h is
by nature <irguna alone seems to be #aguna when asso$iated with 7ualities and the
illusions of names-forms. Thus when Brahman is mentioned in Vedanta as the
$reator% prote$tor and destroyer of the world% Brahman is #aguna Brahman. But
when we $onsider any $reation% the $reation is only an illusion in the $reator or the
substratum. Thus when $onsidered from the perspe$tive of the world% Brahman is
#aguna and when $onsidered from the perspe$tive of the illusory world>s substratum%
Brahman is <irguna. Thus both of these are pointed out dire$tly and indire$tly when
Vedanta says that Brahman is that from whi$h the world has $ome% that in whi$h the
world resides 1 that unto whi$h the world merges at the time of destru$tion.
9t is interesting to see in the #oubhagya Bhaskara that in the beginning itself%
Bhaskara raaya speaks about <irguna and #aguna Brahman. 9n $ertain pla$es where
Vedanti$ $on$epts are 7uite $lear% Bhaskara raaya a$$epts those without any atta$k
or trying to interpret it in a different way.
Import of Lalitha Sahasranaama
9n order to find the import of any work or s$ripture% six lingas or fa$tors are
$onsidered. These are explained in a single verse thus8
Upakrama upasamhaara abhyaasa apurvathaa phalam
!rthavaada upapatti $ha lingam taatparya nirnayam
9n order to find out the import of any work% the six fa$tors are starting-ending%
repetition% newly mentioned ,not attainedDmentioned through any other means.% fruit
or effe$t% either praising of following the path or $riti$i2ing non-following of the path
and logi$-examples.
Let us see these fa$tors and analy2e the import of Lalitha #ahasranaama through
these.
UPAKRAMAUPASAM!AARA "Starting and ending#
0henever we talk about any parti$ular topi$% we would start the talk with a brief
explanation of the topi$. #imilarly while ending the talk as wellE we would be
speaking about the topi$ in brief. Thus through the starting and ending of any work%
we $an find out the import of the work. 6ere starting-ending doesn>t mean literal
ones but logi$al ones alone. 9f we $onsider both literally% all works in Vedanta start
with prostration of od-uru and hen$e this would by default be$ome the import of
the work. Thus logi$al starting of a work might be the third or fourth or even later
verses of the work rather than the very first verse of the work.
9n the $ase of Lalitha #ahasranaama% there is no differentiation between literal
starting and logi$al starting. The first three names are #@9?!!T6!% #@9?!6!@!!F<9
and #@9?!T#9?6!!#!<3#60!@9.
#rimatha means one who is the mother of all beings and things. 9n short% /evi is
mentioned as the $reator of the world itself.
#rimaharaa"ni means one who rules the world. The ruler of the world is none other
than the prote$tor of the world.
#rimatsimhaasaneshwari means one who is sitting on the top of a lion or one who is
sitting in a throne. /evi in the form of a person riding the lion signifies killing or
destru$tion of the world.
Thus the first three names signify the /evi as one who $reates% prote$ts and
destroys the world.
Vedanta speaks about Brahman thus8
+ena sarvaani bhootani "aayanthe
+ena "aathaani "eevanthi
+at prayanthi abhisamvishanthi
Tat vi"i"naasasva 5 tad brahma ithi
Grom whom the world of all beings was $reated% in whom the world is situated and
unto whom the world merges at the time of destru$tion 5 that is to be known 5 know
that to be Brahman.
This has been put forth by Veda Vyaasa in the Brahma #utras through :"anmaadi
asya yathah; 5 Brahman is that through whi$h $reation et$. happens.
9f we $ompare the Vedanti$ definition of Brahman as the $ause-substratum of the
world and the Lalitha #ahasranaama definition of /evi% both are but the same only.
Thus the starting of Lalitha #ahasranaama points out /evi as the ultimate reality of
Brahman. Thus /evi as the ultimate reality of Brahman ,Brahman merely mentioned
points to <irguna Brahman and not #aguna Brahman. is the import of the Lalitha
#ahasranaama through the linga of upakrama.
Let us now see upasamhaara or ending of Lalitha #ahasranaama. The last few names
are #rimat Tripura sundari% #iva% #ivashakthi aikya roopini and Lalithaambika
respe$tively.
0e have already seen previously that #rimat Tripura #undari points to the ultimate
reality of Brahman alone as the $reator% prote$tor and destroyer of the world.
#iva is one who is auspi$ious. 4ons$iousness alone is auspi$ious as it is blissful in
nature. Vedanta says :-ra"naanam Brahma; or 4ons$iousness is Brahman. Thus #iva
mentioned here points to none other than Brahman of Vedanta. #ankara mentions in
many of his prakarana granthas like nirvana shatka% dasha sloki the phrase of
:sivoham; or 9 am #iva ,whi$h signifies the #elf and not Lord #iva..
#iva shakthi aikya roopini means one who is of the form of identity or oneness of
#iva with shakthi. #iva here points to 4ons$iousness or 9shwara or #aguna Brahman
who is endowed with the power of doing all a$tivities. #hakthi refers to ?aya or the
illusory power of Brahman 5 that power whi$h enables #iva to do all a$tivities.
#ankara explains in the very first sloka of #oundarya Lahari that #iva is unable to do
any a$tivity without the help of #hakthi ,not even movement is possible for #iva
without #hakthi.. The ultimate reality of Brahman ,nirguna Brahman. $annot move
be$ause there is nothing apart from it. But when Brahman is asso$iated with the
illusory power of ?aya% it $an move be$ause ?aya $reates seemingly appearing
duality in Brahman. 9shwara or #aguna Brahman and ?aya ,the illusory power of
Brahman. are together and when they merge together% they be$ome <irguna
Brahman. 6ere merging means that there is no distin$tion between both.
3ven if we take an alternative explanation that /evi is of the nature of both #iva and
#hakthi% Brahman ,9shwara at the empiri$al level. is a$$epted to be of the nature of
9shwara and ?aya in Vedanta.
Thus #iva shakthi aikya roopini points out to Brahman of Vedanta.
Lalitha ambika 5 Lalitha is one who is beautiful 1 ambika is one who is pea$eful. That
alone is beautiful whi$h attra$ts everyone irrespe$tive of any distin$tions. Brahman
alone is beautiful be$ause it is being sought by all people irrespe$tive of philosophy
and other distin$tions. Brahman is sought by all people be$ause Brahman alone is
pea$eful or #iva or shaantha. Thus this naama of Lalitha ambika refers to the blissful
nature of Brahman. Blissful nature of Brahman $annot exist without the nature of
Brahman as 3xisten$e and 4ons$iousness.
!dvaita ?akaranda speaks thus about the same8
<a hi naanaa svaroopam syaat ekam vasthu kadaa$hana
Tasmaat akhandeva asmi vi"ahat "agatheem bhidaa
There $annot be multiple forms or nature for the reality whi$h is one alone. Thus it is
akhanda ,without differentiations. and beyond all dualities of the world.
6ere akhanda means that #at% 4hit and !nanda ,existen$e% $ons$iousness and bliss.
doesn>t refer to three 7ualities of Brahman but point out the nature of Brahman as
one.
Thus upasamhaara of Lalitha #ahasranaama also points to the ultimate reality of
Brahman of Vedanta only.
AB!$AASA "Repetition#
The import of any work is driven home through repetition of the import. 0hen we
want to enfor$e a parti$ular topi$ about whi$h we are speaking% we will be speaking
about the same many times in the talk either in the same way or through different
words. Thus repetition $an be either through the same words or through different
words but with same meaning or import.
The following are the various names used to point out the ultimate reality of
Brahman8
%hidagni &unda sam'hootha ,H 5 number in the bra$ket represents the number of
the naama in the '))) names. 5 she who has $ome from the altar of 4ons$iousness
or 4hit
4hit kevalam brahma tadeva agnikundam avidhyaalakshanatamo virodhitvaat A tasya
kundaat sambhootaa pradurbhootaa A
4hit or 4ons$iousness is absolute Brahman% that itself is the altar of fire as it is
against avidya or ignoran$e $hara$teri2ed by darkness. #he who has $ome or
originated from su$h an altar is /evi.
/evi has originated from the altar of 4ons$iousness or from 4ons$iousness. !s
explained earlier% 4ons$iousness is <irguna Brahman. Grom <irguna Brahman $omes
#aguna Brahman $hara$teri2ed by a name and form. Thus here the form of /evi
whi$h is #aguna has $ome from 4ons$iousness whi$h is <irguna Brahman.
Thus this naama points out the ultimate reality of Brahman of Vedanta.
Bha&thigam(aa "))*# 5 she who is reali2ed through bhakthi
Bhakthyaa samraadhanena gamyaa pratyakshaa A !vyakthamapi brahma bhakthyaa
pratyaksham bhavatheethi sruthismrithibhyaam tathaa avagamaadithi tadarthah A
/evi is reali2ed through bhakthi. 3ven though Brahman is unmanifested ,formless.%
still it be$omes pratyaksha ,per$eptible. by bhakthi thus has been pro$laimed by
sruthi and smrithi 5 this is the meaning.
The Lord mentions in ita that :bhakthyaa maam abhi"aanaathi; 5 through devotion
a person knows me. Katha Upanishad pro$laims :Kas$hit dheerah pratyagaatmaanam
aikshat; 5 some wise people seek the inner #elf. ?undaka Upanishad pro$laims
:yamesha vrinuthe tena labhyah; 5 he who seeks the #elf reali2es the #elf.
9n the above verses% Upanishads speak about the ultimate reality of Brahman being
attained through devotion. /evotion or bhakthi $an be broadly split into two 5 apara
bhakthi and para bhakthi. !para bhakthi is devotion in whi$h the devotee finds
himself separate from the Lord. -ara bhakthi is wherein the seeker merges unto the
Lord ,atma nivedanam 5 offering oneself.. Vedanta pro$laims that para bhakthi is
the same as "naana. Thus Vedanta pro$laims that the ultimate reality of Brahman is
a$hieved through para bhakthi or pure devotion whi$h is not different from "naana.
#in$e /evi is also mentioned as being a$hieved through bhakthi% the /evi pro$laimed
in this parti$ular naama is the same as Brahman of Vedanta.
Niraadhaara ")+,# 5 she who is devoid of any substratum
<irgatha aadhaara adhistaana yaa 5 she who is devoid of any substratum or
adhistaana.
#arva "agad adhistaanasya satyatvena aadhaaranthara ayogaat 5 she who is the
substratum for the world and hen$e is 3xisten$e ,truth.% therefore there $annot be
any adhistaana for her.
#in$e /evi is #at or 3xisten$e% there $annot be any substratum for her. #ubstratum is
possible only for things whi$h are not real. The water seen in desert ,mirage
experien$e. has the substratum of desert. The snake seen in the rope has the
substratum of rope. The world whi$h is ever $hanging and hen$e illusory has the
substratum of Brahman. Brahman being real $annot have any substratum whereas
the world has the substratum of Brahman as it is not real. Brahman as well is
mentioned in the s$riptures as the support of all beings ,antaryaamin.. Lord himself
mentions in ita that :mayi sarvamidam protham sutre maniganaa iva; 5 everything
is seen in me as the substratum even as the various beads are in the substratum of
string.
Thus here /evi is mentioned as without any substratum as she is real 1 beyond
time. This is the same as Brahman of Vedanta. 6en$e /evi mentioned here is none
other than Brahman of Vedanta.
Nith(aa ")+-# 5 eternal
Nit(ashuddha ")./# 5 ever pure
Nit(a'uddha ").*# 5 ever enlightened
/evi doesn>t have any substratum be$ause she is eternal and ever present. Brahman
is as well mentioned by #ankara in his Brahma #utra bhashya as nitya shuddha
Buddha muktha ,ever pure% ever enlightened and ever liberated.. Thus /evi
mentioned here is Brahman alone.
Nirguna ")+*# 5 devoid of any 7ualities
Nish&ala ").0# 5 devoid of any parts
Shaanthaa ").)# 5 ever $alm and pea$eful
These are some of the words that are used in the Upanishads to point out the
ultimate reality of Brahman. #vetashwatara Upanishad speaks about Brahman as
:saakshi $hetaa kevalo nirgunas$ha; 5 Brahman is the witness% $ons$iousness%
absolute and devoid of any 7ualities. ?undaka Upanishad speaks about Brahman as
<ishkala or without any parts thus :tatah tu tam pashyathe nishkalam
dhyaayamaanah; 5 they see Brahman as without any parts during intense meditation
or absorption ,#amadhi.. ?andukya Upanishad speaks about Brahman as
:shaantham sivam advaitam; 5 ever $alm% pea$eful and non-dual.
Sar1amangalaa ",00# 5 one who possesses all auspi$ious 7ualities ,sarvaani
mangalaani yasyaah.
Brahman is mentioned in the s$riptures as mangala or siva roopa meaning that
Brahman is auspi$ious. The vaishnava a$haryas like @amanu"a and ?adhva a$$ept
Brahman as possessing all auspi$ious 7ualities. 3ven though #ankara a$$epts all
auspi$ious 7ualities in Brahman due to asso$iation with ?aya% similar is the $ases
with /evi here as well as all 7ualities are negated by the word <9@U<!. Thus
#aguna Brahman is being pointed out as /evi in this parti$ular name.
%hinma(i ",2)# 5 one who is of the nature of 4hit or 4ons$iousness
Paramaananda ",2,# 5 one who is blissful in nature
%hetanaaroopa ".)3# 5 of the nature of 4ons$iousness
Sat4hidanandaroopini "300# 5 of the nature of #at% 4hit and ananda ,3xisten$e%
4ons$iousness and Bliss.
Taittiriya Upanishad speaks thus :#atyam "naanam anantham brahma; 5 Brahman is
3xisten$e% $ons$iousness and infinite. Thus Vedanti$ Brahman alone is pointed out as
/evi in the above two names.
Pan4ha&oshaantharasthitha ".,/# 5 one who resides inside of the pan$ha koshas
,five sheaths. of annamaya ,physi$al body.% praanamaya ,pan$ha pranas.%
manomaya ,made up of mind.% vi"naanamaya ,made up of the intelle$t. and
anandamaya ,ignoran$e mixed with happiness as experien$ed in deep sleep.
Taittiriya Upanishad speaks about Brahman as being $overed by the pan$ha koshas.
This has been explained in depth by Vidyaranya in the -an$hakosha prakarana of his
-an$hadashi. Thus the /evi mentioned in this name is none other than Brahman.
There $an be many names mentioned to point out that /evi explained is none other
than Brahman but in order to not make it exhaustive% we will stop here with
repetitions ,most of the names of Lalitha #ahasranaama point out Brahman only..
AP55RVAT!A
/evi has to be something whi$h is not a$hieved through any other means than that
of s$riptures ,whi$h in$ludes puranas as well of whi$h Lalitha #ahasranaama is a
part..
Brahman is mentioned in Brahma #utras as :shaastrayonitvaat; or that Brahman is
known only through the s$riptures. -er$eption $annot prove Brahman be$ause
Brahman is not sub"e$t to sense organs. #in$e per$eption of Brahman is not possible%
therefore all other means whi$h depend on per$eption like inferen$e% analogies et$.
as well fail. Thus Brahman is known only through s$riptures whi$h point out Brahman
as one>s own very nature of 4ons$iousness 5 s$riptures are the mirror in whi$h one
sees one>s own nature of Brahman.
Lalitha #ahasranama mentions /evi as :manovaa$ham ago$hara; ,H'I. or one who
$annot be rea$hed through mind or words. This is exa$tly the same whi$h Taittiriya
Upanishad speaks as :yatho vaa$ho nivarthanthe apraapya manasaa sah; 5 there
mind and words $annot rea$h.
Thus /evi $an be a$hieved only through s$riptures and the means pro$laimed
through the s$riptures ,whi$h in$ludes bhakthi as explained earlier.. This is the same
as Brahman of Vedanta. Thus the import through apoorvatha linga also points to the
ultimate reality of Brahman of Vedanta.
P!ALA "fruit#
Vedanta speaks about the phala of learning s$riptures as reali2ation of Brahman or
moksha. Lalitha #ahasranaama speaks the phala as moksha or mukthi thus8
:?ukthidhaa; ,JCK. or giver of liberation. Thus one who $hants and learns Lalitha
#ahasranaama is given the boon of liberation whi$h is the same as that of Vedanta.
The fruit that is a$hieved through Vedanta is Brahman and the fruit through Lalitha
#ahasranaama is also mukthi whi$h is nothing but Brahman alone. Thus this linga as
well points to the ultimate reality of Brahman.
ART!AVAADA
!ny point $an be stressed by either praising the following of the parti$ular system or
means and $riti$i2ing the non-following of the means. 0hen we want to stress
learning for students ,in s$hools.% we $an tell this in two ways8 one way is by telling
that if they study well% they will be$ome su$$essful in their $areers 1 their life will be
happy. The se$ond way is by telling them that if they don>t learn% they will suffer in
life without any profession and any money to live.
#imilarly Vedanta praises following of means in the s$riptures by telling that if one
follows the means of sravana-manana-nidhidhyaasana ,listening to the s$riptures%
refle$ting on the import of the s$riptures% $ontemplating on the truth in the
s$riptures. then he will reali2e the ultimate reality of Brahman knowing whi$h
nothing else remains to be known. Vedanta as well tells that he who doesn>t reali2e
the #elf doesn>t get liberated from the o$ean of samsaara and thereby suffers in the
vi$ious $ir$le of birth-death.
Lalitha #ahasranaama mentions /evi as one who grants liberation% happiness% pea$e
and of the nature of substratum of illusory world. These are ways of praising the
following of learning 1 $hanting of Lalitha #ahasranaama thereby gaining pure
devotion of /evi along with knowledge about the nature of /evi.
Lalitha #ahasranaama ridi$ules people who don>t follow the path pres$ribed in it
through the names like :maahakaali; ,JI'. or one who destroys bad 7ualities ,bad
people here. et$.
Thus this linga as well proves that the import of Lalitha #ahasranama is the ultimate
reality of Vedanti$ Brahman alone.
UPAPATTI "logi46analogies#
The import of any work will be proved through logi$ and analogies. Vedanta gives the
various logi$ of :"agan mithyatva;% :brahma satyatva; et$. for proving the ultimate
reality of Brahman. Lalitha #ahasranaama as well proves the same through the
following names8
?ithyaa "agad adhistaana ,JCI. 5 one who is the substratum of the illusory world.
#atyaroopa ,('(. 5 one who is of the nature of 3xisten$e
4hithi ,CK*. 5 4ons$iousness in nature
Brahma atma aikya svaroopini ,KJ*. 5 one who is of the nature of identity of
Brahman and !tman
/eshakaala apari$hhinna ,J)'. 5 one who is beyond the limitations of time and
spa$e
Brahman is mentioned as the substratum of the illusory world through the Brahma
#utra :"anmaadi asya yathah; 5 from whom world $ame% world is residing 1 unto
whom world merges. The mud from whi$h pot has $ome% pot resides 1 pot merges
after its destru$tion is the substratum of the illusion of name-form $alled pot.
#imilarly Brahman is the substratum of the illusory world as per Vedanta.
Brahman is termed as sat $hit ananda in the puranas or of the nature of 3xisten$e%
4ons$iousness and Bliss. Brahman is as well mentioned of the nature of identity or
oneness of Brahman and !tman through the various mahavakyas of T!T TV!? !#9
,that thou art 5 T!T means Brahman% TV!? means !tman and !#9 means oneness.%
!6!? B@!6?! !#?9 ,9 am Brahman 5 !6!? means !tman% Brahma means
Brahman and !smi means oneness. et$. ,more of the mahavakya analysis $an be
found at http8DDvedanta-mahavakya.blogspot.$omD..
The above are logi$ to prove that /evi is the non-dual reality beyond all limitations
and of the nature of 3xisten$e% 4ons$iousness and Bliss absolute. Thus this linga as
well proves /evi as none other than the Brahman of Vedanta.
%5N%LUSI5N 57 S!AD LIN8AS
The shad lingas point out the import of Lalitha #ahasranaama as the ultimate reality
of Brahman whi$h is propounded in Vedanta. #oubhagya Bhaskara% few parts whi$h
we have already dis$ussed here% as well points out the ultimate reality of Brahman
alone as the /evi praised in the Lalitha #ahasranaama.
BRA!MAN as De1i in Lalitha Sahasranaama
!ny s$ripture whether it is sruthi or smrithi or puranas has the same import of the
ultimate reality of Brahman. 9t is keeping this in mind that @ig Veda pro$laims that
:ekam sad vipraa bahudhaa vadanthi; 5 one reality is being spoken in different ways
by saints or wise people.
&ne of the famous sloka whi$h $omes in this $ontext regarding prostrations is8
!kaashaat pathitham thoyam yathaa ga$$hathi saagaram
#arva deva namaskaaram keshavam prathiga$$hathi
3ven as the water that falls from spa$e ,as rain. all go and meet the o$ean% similarly
prostrations to all the ods goes to the ultimate reality of Brahman ,mentioned here
as keshava..
?undaka Upanishad speaks thus8
+athaa nadhyah syandhamaanaah samudre astham ga$$hanthi naama roope vihaaya
Tathaa vidvaan naamaroopaad vimukthah paraatparam purusham upaithi divyam
3ven as flowing river merges unto the o$ean thereby getting rid of the name and
form ,in this $ase of the river.% similarly a knower of the ultimate reality of Brahman
gets rid of all names and forms and is liberated thereby attaining the ultimate reality
of Brahman.
!s to the means to attain the ultimate reality of Brahman% Vedanta speaks it as
sravana-manana-nidhidhyaasana. #ravana is listening to the import of the s$riptures
through the shad lingas as the ultimate reality of non-dual Brahman. ?anana is
refle$tion on whatever has been learned through sravana thereby applying logi$ to
prove the possibility of the ultimate reality of non-dual Brahman. <idhidhyaasana or
$ontemplation is $onstant thought of the ultimate reality of Brahman as one>s own
very nature.
&n$e a person knows the import of Lalitha #ahasranaama as the ultimate reality of
Brahman% then $hanting or Lalitha #ahasranaama is no longer a karma sadhana but
it is nidhidhyaasana as propounded by Vedanta. Through $hanting regularly of Lalitha
#ahasranaama% a seeker fixes his mind $onstantly on the ultimate reality of Brahman
1 $ultivates pure devotion towards /evi none other than <irguna -ara Brahman.
Thus the fruit of liberation or eternal bliss whi$h we all are seeking every moment
$an be a$hieved through Lalitha #ahasranaama after a person knows the /evi as
none other than the ultimate reality of non-dual Brahman.
6oping that with the help of this arti$le% the perspe$tive about /evi will $hange 1
that there will be pure devotion to /evi as not a parti$ular form but as the ultimate
reality of formless% attributeless and 7uality-less Brahman. This would make the
seeker progress in the spiritual path faster thereby reali2ing the ultimate reality of
Brahman soon in this very birth itself.
&ffering this small arti$le at the lotus feet of !??! and -rof. Balakrishnan <air. ?ay
the ultimate reality of /evi propounded in the Lalitha #ahasranaama and in the form
of !??! shower her blessings and gra$e so that we may reali2e our own very nature
of Brahman.
!U? T!T #!T