Devakaryasamudyata – The fifth name in Lalitha Sahasranamam.
Emerges for a Divine Purpose.
Appears to answer the prayer of Gods (Divine Beings) for help.
Battles for the spiritual emancipation of Her devotee.
This name can be split into parts, Deva + Karya + Samudyata
Deva : means The Gods
Karya : means the work, the object
Samudyata : means to fulfil or to manifest.
Devanam Karyani = Devakaryani, tadartham samudyata
Manifested herself for fulling the acts of the gods
She manifested herself in order to slay the asuras Bhandasura and Mahisasura.
As mentioned in Lalita Sahasranama # 4 – When the devas were in a State of disarray, they decided to collectively seek Mahasambu’s guidance on how to slay the demons Bhanda and Mahisasura.
Mahasambu having heard their pleas tells them that ONLY Lalita can save you all and gives a string of instructions to follow.
So, when she manifests herself from the Cidagnikuntam she does to help all the Devas hence Devakarya Samudyata.
So if Bhandasura is considered one’s EGO, she will manifest to help one get rid of their egos by destroying ignorance through initiating consciousness or cid.
The complete meaning is, the one who manifested Herself for fulfilling the objects of all the Gods, Devas.
The Goddess is said to be Eternal, but even though She is eternal, She is said to be born whenever She manifests Herself for the accomplishment of the object of Devas. She became manifest in order to slay the Demons like Bhandasura, Mahishasura and many other reasons.
In human psychology – ‘Idd’, ‘Ego’ and ‘Super ego’ are three categories of human behaviors mentioned. If one secures any eatable substance, if he eagerly eats it then and there, unmindful of cleaning it with water, or unnoticing whether the surroundings are neat and clean, just like an animal, he comes under the first category ‘Idd’.
The second one ‘ego’ is for those who packs that article in a paper, take it to a neat place, wash it with water, cut into pieces, sits in a neat place and eats it slowly one after another, enjoying its taste and aroma.
The third category ‘super ego’ is for those who takes to his house, clean it, cut into pieces in a clean plate, offers it to his god as naivedyam, distribute a part of it as prasAdam to the nearby persons and then eats the remaining for himself. All this procedure is called “samskAra” in Sanskrit.
Even in the sAdhana to enter into the “divya swaroopa” (devine order). This kind of samskArA is the primary need to start any japa, or other deva poojA etc., the word ‘samudyatha’ itself is an indication as samyak udyatha. The word samyak indicates that only after completing all the preliminaries perfectly well, we are entitled to start our journey towards the nivrittiroopa destination. ‘udyatha means raising or lifting up, and ‘samudyatha’ is lifting up of kundalini with a perfect understanding of the “gnAna sakthi”.
She has manifested herself to help devas. What is the help she can do for devas. It goes back to a story where devas were engaged in a war with the demons who are called as asuras. She helps devas to win the war with the demons. Devas do not perform evil deeds, therefore She always helps devas. When She is said to be a part of the Brahman, why She should manifest afresh to destroy the demons? When we talk about being a part of the Brahman, we also talk about her prakasha form. Prakasha form represents Shiva and vimarsha form represents Shakthi. Since She is a part of the Supreme Shiva who has created her as His vimarsha form, the prakasha form of Lalithai goes without explicitly saying that. This nama discusses her prakasha form. There is an important saying in Yogavasishta it is said “I have two forms, ordinary and supreme. The ordinary form of mine is with hands and legs. This form of mine is worshiped by ignorant men. The other one is my supreme form, the formless form without a beginning and an end. This form of mine has no qualities or attributes is called the Brahman, Atman, Paramatman, etc.” In this nama demons or asuras means avidya or ignorance. Devas means knowledge or vidya. She helps those who seek knowledge about the Brahman.
The real fact is, ‘Vasu’, ‘Rudra’, ‘Aditya’ are the three venerable sects for all the human beings. In all of these the Vasus are the pitru devatas, who are the administrators of our forefathers. Their place isbelieved to be in the region below the navel. The Rudras are the controlling deities of our human beings and their place is considered to be in the sUryamandala,., in the heart region. Adityas are the real devathas and their place is considered as above the AjnA chakra in the chandramandala region.
If we wish to enter into the devine plane (Aditya mandala) we have to fulfill the required preliminary duties by performing the “Pitru kAryam” regularly first of all. By doing this, we will be bestowed with suitable bodies having medha, sraddha, ojas, thejas and the required mental concentration to perform the pooja etc., for the devatas (AdityAs). These are all absolutely essential for the kundalini utthApana (lifting the kundalini upwards).
In the same way, we have to fulfill our duties to please the Rudras also by keeping our minds and bodies clean by observing all the samskArAs mentioned in the astAnga yoga of Pathanjali Yoga sutras.
Only after fulfilling all these preliminaries, we will be eligible to enter into the Devine plane. The journey towards the DEvakArya will be strictly in accordance with the instructions of the sriguru only.
First of all you have to know about the secret of the mantra and about the power of the mantra (mantra veerya), only by hearing from the mouth of the guru. (“Gurumukhaikaveidyam”). You must believe that the face of the deity is absolutely the same as the guru`s face. The mantra`s existence is located with in the frame of your breath cycle (prAna sakthi) only. All the letters of the mantra are arranged in a row one above the other like the beads in a garland and believe that that is the form of the deity you are praying and also that it is the inverted image of your own self, having another name as “pratyagAtma”. All of this process is called as “Chathurvidha aikya anusandhAnam”
Now you should know that you are entering into the mental plane leaving the physical plane behind, with full of auspicious imaginations and illusions, just as you are in a day dream i.e., swapnAvastha while you are still wakefully counting on the number of mantra japa. You cannot know when you are going to drift into a deep sleep (sushupthi avastha), but the mantra will take you into that “yoganidra” state at least for a few moments. Now you are experiencing all the the three avasthAs at the same time and you are witnessing all the three of them. This state is called “tureeya avastha”
“avasthA traya bhAvAbhAva sAkshi chaithanyam”
The experience of thureeya avastha is indicated in this name of our holy mother. “Samudyatha” is justlike a fully drawn string of a bow, with an arrow inserted in it, and about to be left for striking the target.
“DhanurgrihEtwA aupanishadam mahAstram,
Saram hyupAsAniSitham sandadhEtha
Ayamya thad bhAvagatheina cheithasA
Lakshyam thadeyvAksharam sOmya viddhi ||”
“Pranavo dhanuh sarOhyAtma, brahma thallakshyamuchyathey”
“om aim hreem sreem sadAchAra pravarthikAyai namo namah sreem”
“In the New Age we break free of centuries of false doctrines, destructive indoctrinations, absurd ideas, and children’s stories about God, education, medicine, and love. The corrupt foundations of false society crumble. This time of crises is not the signal of the end of the world. What comes is not the end, but the beginning. The dream humanity has lived for centuries ends and we awaken to a bright new day, a bright new way .
Now in the Age of Aquarius, everything becomes unified. All our differences, all our dualities mix together like the fragrances of a flower shop, with all of the different flowers adding their bouquet to the overall mix until they are inseparable. Each individual flower remains distinct and individual, each one’s fragrance is unique and discernible when you come up close to it, yet joined together in unity with the others in the wonderful mixture that is the smell of the shop.
Our individual worth comes from inside, from what we have inside, through our development, our evolution, and what we can give to society. Now our drastic differences dissolve and we integrate into the whole. We integrate and unify with the energy of the universe, with the great cosmic spirit.
Mystically, Aquarius signifies friendship. Friendship bursts upon us in its most elevated sense, in its most noble aspect — with understanding, collaboration, and fraternity. Love and friendship will have nothing to do with possessing or ego. The idea of love meaning “you belong to me” ends in the New Age. The thought of friends of convenience, friendship based on an ulterior motive such as business ends. Love and friendship based on anything other than pure love, the divine and pure love of God, changes the sentiment into a coin of exchange — you no longer have love or friendship because of who you are, but because of what you do or can do for me.
This is the era of peace, of unity, of love. The polarity of Aquarius, Leo, floods us with its complementary characteristics. The celestial throne of the Sun, Leo, encourages, ennobles, enriches, and enlightens us for the growth of our hearts, the growth of our inner beings. Together with Aquarius, Leo promotes the integration of our individuality with our unity with all humanity. We realize that we must first be something in and of ourselves to be something for others.
Under their combined influence, friendship with an agenda disappears into true fraternity, into pure unity. Then we can prepare ourselves for unity with the universal spirit. . . . In the Age of Aquarius, we break from the past to invent the future we desire in our society and in our person. The answers we find will be wholly new ones, totally original ones, but they require a thorough examination of what has been and what we wish to come. All our institutions as we know them must adapt to this new reality.”
Udyatbhanusahasraabha – The sixth name in Lalitha Sahasranamam.
Udyatam bhanuman yatsahasram tena tulya abha yasyah sa
Udyat = rising; lifting up,
BhAnu = “BhAteethi bhAnuh” That wich is glowing brightly,
Sa = together with; Saha = bearing,
Ha = Siva, bindu, water, sky, knowledge, the moon, pleasure, delight, etc.,
“Ho nakulee prAnesah samvit thadhA Athmajah,
ambikApathirAthmA cha jeevo hamsah prakeerthithah”
Sra = ‘srAve’, ‘sravanthee’, oozing, flowing, flow, streem,.
BhA = ‘bhAtee’, perceptible, appear,
Saha + srA + bhA = appearing as if the fiery glow is associated with an oozing.
She who is bright as thousands of rising suns.
Udyat – rising, bhanu-sun, sahasra – 1000 or countless, abha – light.
This indicates her color. She is also Sindurarunavigraham / Nijarunaprabapuramadhyatbramhanda mandala, Sarvaruna
Everything about her is RED. She is radiant and red in her vimarsa form.
Well….the color red is auspicious, something about the color. It is radiant and it attractive. So to expect her to be any other color would not be cool at all! Her resplendence can only be enhanced by red!
With the previous name “DevakArya SamudyathA” VasinyAdi VakdevathAs have instructed about the minimum required preliminaries for the kundalini utthApana. Now with this name they are gving the description of the kundalininsAkshAtkAra, the inner vision of the sAdhaka who has accomplished all the pre-requisites and entered into the path of Deva kArya.
The VakdevathAs are witnessing the most wonderful scene which the sAdhaka is looking within himself, in the form of a splendid light gradually mounting upwards in the sushumnA nAdi, increasing its brightness, in accordance with the repetitions of the manthra japa. This visual form was narrated in the kalpa as “Seethala thejo danda roopAm parachithim bhAvayet.”
The VakdevathAs are expressing their marvelous feeling for the ascending luster into the sahasradala padma, in the sense that the rising of the fiery glow (bhAti iti bha) of the kundalini (udyat bhAnu) is going to melt (sa) the Chandra mandala(ha) and make it flow in a streem (srA). The fire and water are two inseparable twins. One is Siva and the other is Sakthi.
(or)– Making the bindu chakra (ha) to trickle and ooze (srA) to make the sAdhaka to drench in the mercy of Sivasakthi.
(or) — Making the breath (ha) to become cool and moist (srA) to enable the sSdhaka to increase his longivity.
(or) — Helping him recognize ( ha = samvit ) himself by recollecting all the previous births he had passed through.
( or ) — ‘hasrA’ means smiling. So it looks like the paradevatha ( sa ) or the sriguru (whoever you may call it) is approvingly smiling at the sAdhaka for his successful beginning for the journey towards the moksha. (Let us understand that this glowing object is the collective form of the manthra, devatha, guru and prAna).
Lalithai appears as bright as 1000 suns rising at the same time. The color of the rising sun is red. The complexion of Lalithambigai is red as described in the dhyan sloka of this sahasranamam (sakunkuma vilepanam). Almost all the tantra sastras and ancient scriptures talk about Her complexion as red. In the previous nama the prakasha form of Her was discussed and in this nama Her vimarsha form is being described. She has three forms – the prakasha form or the subtle form, the vimarsha form or the physical form and Her para form or the supreme form. The prakasha form of Her is said to be made of various mantras, the supreme one being maha shodasi mantra. Her vimarsha form is her physical form. She is worshiped in thousands of forms. Her supreme form is the mental worship. These forms and the associated red colour is for easier meditation. From the next nama onwards, her physical form is being described. The red colour also indicates care. She takes care of her devotees with great care and affection like a mother. Krishna says “If hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the Supreme Person in that universal form.”