Bhadramurti   Leave a comment

Sri Matre Namaha

Bhadramurti – The One Hundred & Sixteenth name in Lalitha Sahasranamam.

Bhadramurtih

bhadra (=bhavya) murtih (=svarupam) yasyah sa

She who is of grand appearance

She who is personification of all that is good.

She is an embodiment of auspiciousness. This is because she is also addressed as Shiva which means auspiciousness. The Brahman alone is auspicious. Therefore, She is addressed here as the Brahman. Vishnu Sahasranamam also says ‘mangalanaam cha mangalam’ meaning the best amongst the auspiciousness. Her very form is auspicious.

For me goodness is mother and mother is goodness.The rig veda takes the mother goddess on two lines: The traditional line , which perceived the Divine Female as Mother Goddess. The Rigveda calls the Female power Mahimata (R.V. 1.164.33), a term which literally means Mother Earth. At places, the Vedic literature alludes to Her as Viraj, the universal mother, as Aditi, the mother of gods, and as Ambhrini, the one born of Primeval Ocean.

The Rigveda takes a mystic line, when it perceives the Proto Female as Vak or Vani, which, as the creative speech, manifests the cosmos and all existing things. In Vedic mysticism the cosmos and all things pre-exist but are unmanifest. The Vak, or Vani makes them manifest.

The Vedas and Upanishadas weave around Devi a body of mysticism, but, in popular tradition, as suggests Harivansha Purana, a 4th-5th century religious treatise, when it alludes Her as the Goddess of jungle and hill tribes, She was yet the same simple unmystified puritan Mother Goddess. Her ties with the primitive man were emotional and relatively strong. However, there also emerged, in simultaneity to this worship cult, and obviously inspired by Upanishadas’ mysticism, a body of metaphysics, which perceived the Divine Female as Shakti, the guided cosmic energy and the transcendental source and support of all creatures and all created things.

The Mahabharata, keeping in line with the Vedic mysticism, alludes Her as the source of all things, the spiritual as well as material. The epic enunciates that all things, material and abstract, manifest and unmanifest, are only the manifestations of the Divine Female. According to the Mahabharata, this metaphysical Being, the Mother Goddess of the primitive man, is the basis, the root and the root cause of everything. She is the eternal upholder of Dharma and truth, the promoter of happiness and the giver of salvation and prosperity but also of sorrows, grief and pain. She removes obstacles and worries and renders Her devotees’ path detriment free.

Previous One Hundred & Fifteenth Name Bhadrapriya

Next One Hundred & Seventeenth Name Bhakta-sowbhagya-dayini

Posted February 5, 2012 by UdayaBhaaskarBulusu

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