Sri Matre Namaha
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.”