LS 77 /442/606 - Part 4 of 4

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LS 606/442/77 (part 4 of 4)

 

 

many pranams to all

 

we have come to our concluding part on these names. when we see all

these names together, we could get some details which I am

submitting to you now.

 

we have seen the meanings of the LS names 77, 78, 442 and 606. as

you are already aware, there are some similarities or specialities

in these names.

 

when thousands of names are there for both gaNapaty and murugA why

these were given?

 

 

"ga" is the bhiijAksharA of mahAgaNapaty mantra. mahAgaNapathy

mantra is noted in LS 77. what purANA says about the form and

mantrA of gaNapaty are given in this name, ofcourse not

explicitly. you would have observed that the first part of mantra –

ie bhiijAksharAs (i feel the main few of the set) are given in the

words, kAmEswara, srii and gaNEswara. the next part – the name of

gaNapaty is explicitly given and the third part is woven with the

words – muka AlOka, kalpita and srii. to stress the importance of

gaNapaty bhiijAksharA, the second name is also started with the

letter "ga" (gaNanAtAmbA).

 

this name (if I am right) is having 16 letters which denotes 16

important names/forms of gaNapaty and the 16 types of boons which we

are getting from him. also the 16 kalAs (shOtasa kalAs).

 

in the same way, LS 442 – kumAra gaNanAtAmbA denotes the mantra of

subramanya which we call as shatAksharA. how?

 

now the mantra which we are practicing is different one. 2000 years

back a different mantra was followed in tamilnadu. the famous

commentator nachinArkkiniyAr when writing commentary on

tirumurugArtruppadai which is 2000 years old says that the

shatAksharA as "namah kumArAya" . we can compare this with kandar

anubhUti of saint aruNagirinAdar " nAtA kumarA nama endru aranAr"

(harA (sivA) calls murugA as "my lord (nAtA) then says the mantra in

stUlA form as "kumArAya nama". hence this name is also giving a

mantra.

 

now we will go further deep into these from different angle.

 

if we see the following names of these three we will find a

coherence.

 

LS 78 mahA gaNEsa nirbhinna vighna yantra praharshitA - which

already we have seen - this name denotes that the hurdles will be

removed from our path, the inner self (shakti army) will get back

its own form, the power of yOgA which gives ~nAnA will come to us –

this denotes that we get one guru and get our avidyA removed.

 

 

LS 443 - tushti

 

one who is in the form of trupti / contentment.

 

If we practice the vidyA, we get the contentment and hence it

denotes the mantra.

 

LS 607 – dEvEsii

 

one who is the lordess of all dEvAs – iishwarii of dEvAs

 

this name gives a meaning that we will attain the higher level

(state of dEvAs). even we can say that this gives a meaning that

the vidya what we got from guru and practice will give the mAtA

herself. from where? from within (guha). we will become her.

(bhavAnitvam)

 

then what is that vidyA which gives sriimAtA herself to us? it is

nothing but sriividyA. how?

 

sriividyA

 

as you all are aware, different forms of sriividyA are there. one

is "kAti vidyA" related with manmatA which starts with the

alphabet "ka" which is noted as "kAmarAjabhiijam"

 

1) LS 77 & 442 starts with the letter "ka" we have 81 names

starting with this letter in LS

2) in these two names we can find words "kAmEswara", "kalpita"

and "kumAra" starting with the letter "ka".

3) the connection between manmatA and these names / forms are

very clear here

 

words – kAmEswara & kumAra – denotes the connection with manmatA.

when lots of names are there for murugA, the name "kumAran" has been

chosen only for this reason (I feel). kAmEswara is the lord of

manmatA and the one who destroyed manmatA (in otherwords he won

manmatA) and kumAran is the one who excelled / won manmatA in

beauty. both of them won manmatA.

 

in the form of mahAgaNapaty, he holds sugar can bow and water lilly

flower (utpala), the weapons of manmatA and rati.

 

sivA burnt manmatA but ambA got two sons from him only. this is

said in abirAmi andAti as

 

gakanamum vAnum bhuvanamum kANa vir kAman angam

dhakanam mun seyda tavapperumArkku tadakkaiyum sem

mukamum mun nAngu iru mUnRu enat tOnRiya mUdarivin

makanum undAyatanRO vallii nii seyda vallabamE

 

(the great tapasvii who burnt the body in front of the three worlds

(dEva lOka, bhUlOka and kailAsa) , of manmatA the one who held sugar

can bow, because of you vallii (she is like a creeper), got a son

who is having greatest ~nAnA and who has broad 12 shoulders, red

coloured 6 faces)

 

4) manmatA is formless and residing within us. this is denoted

in the name guhajanmabhUh

5) sivA, ganEsA, murugA and ambA are one and the same. (in

colour, four hands, weapons they hold, moon on forehead, eye on the

forehead, etc - they one in different forms but one and the same).

srImAtA is the one who gives intellect and mind. she is the one who

destroys the hurdles and ahankArA. she is the mother of bhudhi and

shakti tatvAs . shakti will destroy ahankArA and bhudhi will destroy

the hurdles or avidyA or a~nAnA. both the guNAs are within and

coming from our inner most.

6) srii vidya contains all the other vidyAs. srii mAtA's

mantrAs contain all the mantrAs and all the mantrAs are ambA's

mantrAs

7) we can conclude that LS contain all these (vidyAs, dEvAs and

mantrAs. that is why this is so sacred than anything else.

 

 

with this we conclude our discussion on these three names but apart

from the meanings we have seen above some more meanings also I found

which I have given below.

 

LS 77

 

kAmEswara – sivaswrUpA

mukAlOka – experience / anubhava

kalpita – created

srii gaNEswarA – one who is the chief of the eight (puryastakA – (i)

karmEndriya (5), (ii)~nAnEndriyA (5), (iii) antahkaraNa (4), (iv)

panca prANA (5), (v) panca bhUtA (5), (vi)kAmA, (vii) karma & (viii)

avidyA)

 

attaining tanmaya swarUpa is Eshwaratvam

 

the lordess of puryashtakA created from the experience of sivaswrUpA

 

one who got this is ambA

 

(i could not understand the meaning of the above but not to miss to

present the meaning, i have translated the same here)

 

 

LS 442

 

gaNa – group – yOga guNAs

gaNAmbA – the lordess of yOga guNAs which transform our bad deeds

into good deeds

 

kumAra / guha – lust or attachment is lying within

the destruction also is happening within

 

nothing is different from us. everything is within us. the

transformation is kumArA or gaNapaty. the reason for this is ambA

 

 

LS 443 – tushtih

 

1) Comparison : yA dEvii sarva bhUtEshu tushti rUpENa samstitA

2) padma purAn says that the main deity in "vastrEswaram" as

tushti

3) the form of one unpolluted or unmixed universe (brahmAnda

rUpA)

4) comparison : Vishnu sahasranAmA says – tushtah (391)

 

 

LS 607 – dEvEsii

 

she is the lordess of all dEvAs from brahmA, Vishnu and rudrA

 

LS 444 – pushtih

 

1) the completeness or fullness or well grown

2) comparison : pushtah (392) Vishnu sahasranAmA – one who is

omnipresent / one is all pervading

3) her form is full (rUpa, guNa soundarya are complete in all

respects)

4) padma purAn says that the main deity in dEvatAruvanA is

pushti and in pindAraka kshEtrA is dhruti.

 

 

 

(please note that the basic meanings of LS are mainly taken from the

book LS BhAshyA published by guhAnanda mandali, Chennai (srii

abhinava bhaskara trust) and the lectures i heard and the books i

read. they are not responsible for my blunders in my

interpretations for those meanings and LS nAmAs and i am solely

responsible for my errors)

 

more than my expectations, this submission has gone lengthier to 4

parts. forgive me for all the errors and correct me please.

 

next we will discuss on another group of names by her grace.

 

 

with pranams

 

 

vaidyanathan