Kamadayini   Leave a comment

Sri Matre Namaha

Kamadayini – The Sixty Third name in Lalitha Sahasranamam.

Kaman dadati iti

She is the fulfiller of dreams

Kamesvaram (bhaktebhya) dadati

The word Kama also means Kamesvara and dayini means vitarini (bestower). So she one who bestows Kamesvara on her devotees, i.e., she bestows identity with Siva

Kamam Dyati (=khandayati) iti kamdah tena ayini

The word Kamada in the name means one who destroys (do=to cut) kama, i.e., Siva and ayini means ‘endowed with ‘. Thus the name means one who is endowed with good fortune (on account) of siva. Hence she is called Kamadayini

kamesvarena dayavati

Here the word Kama = Siva and daya inheritance, i.e., She whose inheritance is Siva taht ownership is hers, inseparably fixed from a long tome.

Fulfills whatever desired. There are several interpretations for this nama. Kama means Kameshwarar, a form of Shiva. Dayini means giver. We have already seen in the initial postings Shakthi alone leads to Shiva and there is no direct approach to Shiva. You can use the google search engine at the end of this page to read those postings. She takes her devotees to Shiva, the supreme prakasha form, the nirguna Brahman (Brahman without qualities and form). She is like a veil around Shiva and unless this veil is removed, Shiva cannot be realized. This veil can be removed only at her will. Brahma, the creator gave her two names Kamakshi and Kameshwari. This is because of her all knowing nature. Brahma was so impressed with all her of activities, which she does by mere aspect, these two names were given to her. This interpretation indicates her vimarsha form. Dayini also means inheritance. She inherits Shiva meaning that Shiva belongs to her (possible obsession!). The 59th nama secretly refers to Varahi devi, 60th nama refers to Shyamala devi, 61st nama to Kamakshi devi and 62nd nama refers to Mahatiripura sundari (another form of Shakthi). These references are highly subtle in nature. With this, her physical description ends. Namas 64 to 84 narrates the slaying of demon Bandasura. Here begins the narration of her Supreme form and these narrations are highly secretive in nature.

The fulfiller of desires Omniscient.

She fulfills all desires through her aspect as a witness.

We always talk about God fulfilling our desires,have you wondered why?before we look into why let us first understand the concept of desire and then why she stands as a witness to such desires and then lets see why we have to overcome these desires and what’s the implication of it in this sentence.

Desire is the pull of the consciousness downward and outward towards the senses resulting in individuation. This desire principle is the cause of incarnation. The unlimited soul is attracted to life—and by implication to death—by unfulfilled desire. This process is continual until the soul cultivates the desireless state called moksha or liberation.To incarnate, the soul abdicates a tremendous amount of free will and creative choice. Most importantly it is now subject to the desires of other beings with whom it synergistically exists, primarily the parents. If the embodied soul survives gestation, it will breathe its first free breath, detached from the umbilical cord and with that breath, the desires and habitual thoughts of the previous lives will impress themselves on the brain and nervous system. What the soul has done by choosing limitation is to concentrate its desires through the lens of time in order to form a body, just as the sun concentrated through a magnifying glass forms a fire. These concentrated desires will inform the circumstances of birth into a new life.

Despite the tremendous forces of the material universe which operate on the human mind and body at this point, free will does exist. Free will (agami or kriyamana karma) is the conscious movement away from the force of habit and desire, towards liberation. It is characterized by the ability to act with detachment and to operate in a balanced, non-emotional state of mind. Any choice made in desperation and emotionality is not a choice but a karmic compulsion that will lead to further constriction. Most of the seeming choices a soul makes are in fact the working of the desire nature.

According to Hindu philosophy, there are 12 categories of desire called rasas. These categories are:

1) raudra, the desire to cause or experience anger;

2) adbhuta, the desire to cause or experience wonder;

3) shrngara, the desire to experience conjugal love;

4) hasya, the desire to cause or experience laughter;

5) vira, the desire to experience bravery or heroism;

6) daya, the desire to give or experience mercy;

7) dasya, the desire to experience servitorship;

8) sakhya, the desire to experience fraternity;

9) bhayanaka, the desire to cause or experience horror;

10) vibhatsa, the desire to cause or experience shock;

11) santa, the desire to cause or experience neutrality;

12) vatsalya, the desire to cause or experience parenthood.

From the synergistic understanding of all these rasas, the soul arrives at a thirteenth rasa called karuna, or enlightened compassion. In order to grow and move towards liberation a soul must come to this final place of compassion by way of experience. The rasas can be experienced individually or in different combinations. These combinations are the basis of human individuality.

Our desires make us unique.The connection of the desire principle to a body is called nama-rupa. Nama means name, rupa means form and together they form the personality and create a sense of individuality. The oldest school of Hinduism, called samkhya-yoga, privileges the concept of nama-rupa because although all humans live in the same world, their journey to enlightenment and liberation is ultimately an individual one. There is no moment of rapture, no en masse enlightenment in this paradigm, and no moral redemption or judgment which comes from some external force.

Rather, it is the experiences an individual acquires by way of nama-rupa that create a basis for liberation of the rasas, ultimately coming to the synergistic thirteenth—karuna, enlightened compassion. Likewise, in order to achieve a state predominated by sattva-guna, a soul must cycle continually through all the gunas. Life is an experiment in learning where it is crucial to cultivate memory so that we can progress beyond our mistakes rather than continually repeating them. Knowledge and memory gained from human experiences are the gift that leads to the expansion of consciousness and liberation.The reason we incarnate is for the soul to come to know itself by experiencing the whole panoply of possibilities. This is what ultimately allows the soul to depart from cyclic existence.

Paradoxically, we are freed from the need to experience by way of experience itself.On this journey towards self-completion there are four legitimate aims in human life:

1) artha, the acquisition of material wealth, wealth of power or wealth of memory;

2) kama, pleasure and the enjoyment of human wealth of all kinds;

3) dharma, the fulfillment of the good or the ritual that reinforces life; and

4) moksha, the pursuit of liberation which is the highest aim.So that is the reason why she provides us with all that we require so that we understand experience and release our soul from the karmic cycle.

Previous Sixty Second Name Kamakshi

Next Sixty Fourth Name Devarshi-gana-sanghata-stuyamanatma-vaibhava

Posted January 29, 2012 by UdayaBhaaskarBulusu

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