Lalitha Sahasranama (401-500)

Vividhākārā विविधाकारा (401)

She has many forms.  All these forms arise out of mūla-prakṛti (nāma 397).  She takes different forms while performing different functions.  As the creator, She is the Supreme Mother or Brahma rūpa (nāma 265).   As the sustainer, She is Viṣṇu rūpinī (nāma 893).  As the destroyer, She is Rudra rūpā (nāma 269).  As a witness to the total dissolution, She is mahā pralaya sākṣiṇī (nāma 571).

This nāma encases all Her forms.  As seen above, each of Her acts is represented by a form.  She is also addressed as bahu-rūpā in nāma 824.

Vidyāvidyā svarūpinī विद्याविद्या स्वरूपिनी (402)

She is the form of knowledge and ignorance.  Vidyā is not just knowledge.  It is the supreme knowledge leading to self-realization.  Avidyā is the opposite of vidyā.  Īśa upaniṣad (11) explains vidyā and avidyā thus; “He who worships gods and goddesses (vidyā) and also performs sacrifices (avidyā) attains immortality by sacrifices (avidyā) and attains bliss by worshipping gods and goddesses (vidyā).”  Vidyā is pure knowledge leading to the Brahman or the Supreme Self.  Avidyā means ignorance about the Brahman.  In the stage of avidyā, one continues to be associated with performing rituals like fire rituals, external worship etc.  But when these two (one is the knowledge about the Brahman and second is performing prescribed rituals without attachment to the fruits of actions) are combined, that is performing rituals etc, without any selfish motive and without any attachments to the end result of an action, along with internal search and exploration through meditation, one is said to benefit from both, leading to bliss.  But only when avidyā dissolves into vidyā, the final liberation is attained.  She is in the form of both knowledge and ignorance.  She is the giver of knowledge (path to spirituality) as well as ignorance (delusion). Ignorance about Brahman is caused by māyā.

Kṛṣṇa says, (Bhagavad Gīta V.12) “Offering the fruits of actions to God, the karmayogiattains everlasting peace in the shape of God-realisation; whereas he who works with a selfish motive, being attached to the fruit of actions through desire, gets tied down.”

Mahā-kāmeśa-nayana-kumudahlāda-kaumudī महा-कामेश-नयन-कुमुदह्लाद-कौमुदी (403)

Mahā-kāmeśa is Śiva, nayana – eyes, kaumuda – the moon of second half of November and first half of December (the month of Kārttika), kumuda – lotus flower.  On seeing Lalitāmbikā, Śiva’s eyes become wide open like lotus flower blossoming when the moon shines.  Śiva’s happiness is reflected through his eyes on seeing Her.  The moon in the month of Kārttika is said to be bright.

There is another interpretation.  Kumuda is made up of ku + mud.  Ku means inferior and mud means pleasure.  Therefore, kumuda means worldly pleasures.  Worldly pleasures are always considered as inferior because it ultimately leads to miseries and pains.  Lalitāmbikā, being the Supreme Mother, takes pity on those who indulge in worldly pleasures and take them to Śiva for final liberation.  This means that She makes them to pursue the spiritual path for ultimate liberation.  

If Her motherly care is properly understood, anyone can get rid of his difficulties.  The only thing that is required from his side, is to realize Her.

Bhakta-hārda-tamo-bheda-bhānumad-bhānu-santatiḥ भक्त-हार्द-तमो-भेद-भानुमद्-भानु-सन्ततिः (404)

 She dispels the darkness of ignorance of Her devotees.  This is compared to the sun dispelling the darkness when it rises.   She being the supreme mother does this out of compassion.  The very thought of Her, dispels ignorance. 

 Kṛṣṇa describes this compassion in Bhagavad Gīta (X.11) “Out of mere compassion for them, I, dwelling within their hearts, destroy the darkness born of ignorance by the luminous Lamp of knowledge.” The darkness referred here is born out of ignorance. 

Śivadūtī शिवदूती (405)

She requested Śiva to be Her messenger to two demons.  Since Śiva Himself acted as Her messenger or She made Śiva as messenger,  She is known as Śivadūtī.  Śivadūtī is one of the fifteen tithi nitya devi-s in Śrī Cakra.

Śivārādhyā शिवाराध्या (406)

She is worshipped by Śiva Himself.  Śiva by meditating on Her, obtained his Ardhanārīśvara (half Śiva and half Śaktī) form.   As a result of meditating on Her, Śiva became the lord of all siddhi-s.  These siddhi-s or superhuman powers originate from Her, through Her subtlest kuṇḍalinī form.  This nāma conveys this subtle message. 

Saundarya Laharī (verse 1) says “Śiva united with Śaktī is able to manifest.  Otherwise, Śiva does not even know how to pulsate”.

Śivamūrtiḥ शिवमूर्तिः (407)

Her form itself is Śiva.  In fact, there is no difference between Śiva and Śaktī.  Śiva means auspiciousness.  Because She is the embodiment of auspiciousness, She is called Śivamūrtiḥ. 

Rig Veda says (X.92.9) “With reverence, we present your hymn today to the mighty Rudra, the ruler of heroes, the rapid and ardent deities with whom the gracious (Śivaḥ) and opulent (Rudra) who derives his renown himself, protects us from the sky.”  Śiva is full of grace and happiness and considered as the Supreme protector.  When She is said to be in the form Śiva Himself, it is considered as a great honour for Her.  This could also mean nirguṇa Brahman or Brahman without any attributes.  This Sahasranāma ends by saying Śrī Śiva (998), Śiva-Śaktī aikya rūpinī (nāma 999) and Lalitāmbikā (nāma 1000).

Śiva also means the liberation and mūrtī means form.  The final liberation is attained only by self-realisation which is possible only through knowledge or vidyā.  That is why Her worship is known as Śrī vidyā or the supreme knowledge. 

Śivaṁkarī शिवंकरी (408)

She dispenses happiness.  Śiva means auspiciousness and karī means giver.  She does this to Her devotees by dispelling their ignorance called avidyā.  When avidyā is dispelled, knowledge is attained paving the way for Self-realization.  She is sarva maṅagala māṅgalye (the provider of all types of happiness) says Durgā Saptasati. 

Śivapriyā शिवप्रिया (409)

She is the beloved of Śiva.  Śiva is loved by Her.  Śiva is dear to Her. Their love is mutual, as otherwise, Śiva would not have given His left vertical half to Her.

Śivaparā शिवपरा (410)

Having compared Her to Śiva, now Vāc Devi-s proceed to say that She transcends Śiva Himself.  Parā can be explained as follows:  Pertaining to the ultimate or supreme as opposed to the immanent here and now aspect of reality which is aparā.  Brahman can be conceived from two angles.  One is Parā Brahman, the Supreme of the two and other is aparā Brahman, the deficient of the two.  The former is devoid of attributes and hence is inconceivable.  Since She transcends the stage of Śiva, She is considered as the Supreme Brahman. This is because Śiva becomes inert without Her.  That is why She is known as Parā.  Knowing Her is parā vidyā or the supreme knowledge.  The appropriate interpretation of this nāma is that She reveals the Supreme or Parā Śiva or Paramaśiva to Her devotees.  Paramaśiva can be explained as ‘the Absolute, understood as the casual substance for everything apparent’.  This explanation is also in agreement with Her prakāśa vimarśa mahā māyā svarūpinī form. 

Nāma-s 405 to 410 explained Her attributes with particular reference to Śiva.  

Śiṣṭeṣṭā शिष्टेष्टा (411)

Śiṣṭa-s are those who follow the righteousness prescribed by śāstra-s.  Śiṣṭa-s is also explained to mean those who control their senses and knower of Veda-s.  Their actions are based on the śāstra-s that are derived from Veda-s.  She likes these śiṣṭa-s. Viṣṇu is known for His righteousness.  It is also said that one should worship God, as prescribed by their respective orders and not simply by flowers, etc.  Viṣṇu Sahasranāma nāma 310 is also Śiṣṭeṣṭā and the interpretation given there to, is that He (Viṣṇu) likes men of knowledge (jñāni).

Kṛṣṇa Himself says this in Bhagavad Gīta (VII.17) “Chief among them is jñāni, ever constant and one pointed in devotion.  I am exceedingly dear to him and he is exceedingly dear to me”.  Kṛṣṇa did not stop with this.  He proceeds to say “A man so illuminated is hard to find and such a stage is reached after many incarnations” (VII.19).

Śiṣṭapūjitā शिष्टपूजिता (412)

She is worshipped by such śiṣṭa-s referred to in the previous nāma.  Jñāni does not worship someone who is not worthy of worship.  He will worship only the Supreme Self, the Brahman.   This nāma is an extension of the previous nāma which confirms Her Supreme stature. 

Aprameyā अप्रमेया (413)

She cannot be measured.  Brahman alone cannot be measured.  Because She is aprameyā, She is worshipped by jñāni-s and śiṣṭa-s.

Viṣṇu Sahasranāma nāma 46 is also aprameyā.  He cannot be known through senses as He is devoid of qualities such as sound, etc.  He cannot be visualized because He is beyond visualisation.  He cannot be known through examples because there is nothing to make a comparison (this is based on the simple logic that a rat cannot be compared to a lion though both have four legs, a tail etc.).  He cannot be known either by affirmations or by negations as we do not have any basis for such affirmations and negations.  But Veda-s and Upaniṣads try to explore (though by affirmations and negations, as the perceptive knowledge can be inferred only by such affirmations and negations only) Him as “That” and says that He exists  as self-illuminating light witnessing the activities of His creation. 

 Kena Upaniṣad (I.6) explains this point more elaborately.  “Know that alone to be Brahman  which the mind cannot comprehend and which yogi-s say makes the mind function.  Brahman is not this sense world, which people worship”.  The Upaniṣad continues to say “If you think (guru addressing his disciple) ‘I know the Brahman well’ then it is for certain that you know little about the nature of the Brahman.  You know only Its manifestation in the individual self, the gods, and the phenomenal world.  Therefore, Brahman should still be thoroughly investigated”.   But, we need some basic inputs to know Him.  This is explained in the next nāma. 

Svaprakāśā स्वप्रकाशा (414)

She is Self-illuminating.  Brahman alone is self-illuminating and all other illuminating objects like sun, moon, stars etc derive their light only from the Brahman.  Only because of this self-illuminating light, we are able to see this materialistic world. 

This concept is explained in Bṛhadāraṇayaka Upaniṣad (IV.iv.9) which says “revealing His own lustre by His own light”.  This is the state where the light is free from everything else, let it be even the five basic elements.   He is not afraid of any one, because, there is no one besides Him. 

 Kaṭha (कठ) Upaniṣad says (II.ii.15) “In the presence of Brahman the sun does not shine, nor the moon and stars, nor does the lightning, let alone this fire.  When Brahman shines, everything else follows.  By Its light all these are lighted”.   This nāma also reaffirms Her as the Brahman. 

{Further reading on Self-illumination: The soul which is also known as jīva when placed in an empirical self, the divine transcendental light ever shines within its glory, but unfortunately hidden from our perception because of our thought constructs.  This Self-illuminating light is known as prakāśa form of the Brahman and referred to as Śiva.  This is also known as the Supreme consciousness or Supreme light of consciousness.  When there is a harmonious synthesis of prakāśa form of Śiva and vimarśa form of Śaktī, manifestation of the universe takes place. Vimarśa form reflects the Self-illuminating light of prakāśa form and the one without the other becomes incapable of causing manifestation.}

Mano-vacāmagocarā मनो-वचामगोचरा (415)

The qualities of aprameyā (nāma 413) are now being explained.  She is beyond mind and speech. This stage has been explained by Kena Upaniṣad which has been discussed earlier.  If She is known as the One beyond the perception of mind, everything else is struck down as they are only intersections of mind. 

Taittirīya Upaniṣad (II.ix) also explains this situation.  “That from which, words come back, they turn away. How can words express the Self?  Can that which is finite express the Infinite?  No.  It is beyond words, beyond thought.  The mind also cannot grasp this Brahman. You can think of something that is familiar, that is known to you, but how can you think of something about which you have had no experience at all?  Our thoughts are always limited by experience”. 

This nāma says that She can be realized only through pure knowledge, the knowledge to which we are never exposed to.

Cicchaktiḥ चिच्छक्तिः (416)

Cit means pure consciousness and the pure knowledge. The Brahman (without attributes or nirguṇa Brahman) is made up of three important aspects.  They are sat (perpetual existence), cit (the present nāma – pure form of consciousness) and ānanda (the bliss).  These three attributes together is called saccidānanda (सच्चिदान्द) and the Brahman is also known by this name.  Saccidānanda means existence (sat), consciousness (cit) and bliss (ānanda). The pure consciousness here means the spiritual consciousness. Only the pure and un-afflicted knowledge is capable of producing spiritual consciousness. 

{Further reading on Cit.  It is also known as cidātma.  When this is reflected in universal nescience, it is known as the Īśvara and when reflected in individual nescience it is known as soul. Īśvara is not the Brahman as it is the reflection of universal nescience.  There are two aspects to this interpretation.  Here, Īśvara is said to be only reflective in nature and not self-illuminating. Self-illumination is the exclusive quality of the Brahman. Secondly, the Brahman can never be associated with nescience.  This Īśvara is said to be the Lord of prakṛti or the Nature.  When the soul or individual nescience comes into contact with prakṛti, the soul induces evolution of a new physical body, for the karma-s embedded in it to manifest. However, Īśvara remains in an unconditioned form, but the soul continues its conditioned form afflicted by the lower levels of consciousness, which is also known as individual conscience.  Īśvara remains un-afflicted by the influence of three guṇa-s and the soul gets influenced by three guṇa-s, leading to creation.  Īśvara can be interpreted as the cosmic counter part of soul.  Īśvara and prakṛti in combination with other twenty four principles or tattva-s cause the creation.  Therefore, we get introduced to a new principle in this nāma that is known Īśvara tattva or the principle of Īśvara in this Sahasranāma. 

Since Īśvara is said to be the Lord of prakṛti, it can also be called as the aggregate aspect of māyā and the individual souls are aggregative.  This principle or tattva of Īśvara is one among the four distinctive states of the Brahman, the other three being avyakta (nāma 398), hiraṇyagarbha (nāma 638). it is within the subtle body.  It binds all the constituents of the universe together) and virāt (nāma 778. the universal cosmic form). 

Śvetāśvatara Upaniṣad (V.1) also refers to this phenomenon.  ‘Para Brahman is higher than hiraṇyagarbha.  Knowledge and ignorance are both hidden in Para Brahman.  Ignorance is the cause of birth and death, but knowledge leads to immortality.  He who controls ignorance and knowledge is separate from both.  That is Brahman (pure and without attributes) the supreme’. 

This nāma says that She is in this form of ciccakti (cit śakti).

Cetanā rūpā चेतना रुपा (417)

It is called caitanya, the pure and unconditioned form of consciousness, in its functional state.  It can also be explained as the purer form of the preceding nāma.  The entire universe emerges from this caitanya that has two sides.  The first one is gross and the other one is subtle.  The gross form is made up of name and form and the subtle form is made up of mind and its modifications called antaḥkaraṇa (mind, intellect, consciousness and ego).  The gross form gives direct experience and the subtle form gives internal experience.  In the stage of caitanya, both objective and subjective worlds get formulated as experiences. Her cetana form or caitanya form is also known as Her vimarśa form.

Jaḍa-śaktiḥ जड-शक्तिः (418)

She is the power of inanimate energy (jaḍa).  Generally, two types of energies are referred to in the process of creation.  One is the non-pulsating (inanimate) energy and the other is pulsating energy.  Both are creative energies. The latter is also known as dynamic aspect of the Brahman.  This nāma discusses on the non-pulsating nature of creation.  Inanimate energy or aparā-prakṛti is considered to be of the lower grade when compared to parā-prakṛti or pure energy (nāma 366 is parā).  These two forms of prakṛti are the different modifications of māyā or illusion, which forms part of the Brahman.  Without māyā, the Brahman on its own cannot function.  In nāma 416 She was referred to as Cicchaktiḥ.  This nāma refers exactly the opposite of Cicchakti.  But the creation is not possible without the combination of Cicchakti and Jaḍaśakti. 

Kṛṣṇa says in Bhagavad Gīta (VII.4 and 5) “My manifested nature has eight fold differentiations: earth, water, fire, air and ākāś (ether) in combination with mind, intellect and ego (three of the four components of antaḥkaraṇa).  This is my lower nature (aparā-prakṛti).  But understand that my different and higher nature (parā-prakṛti) is the jīva, the self-consciousness and life-principle that sustains the cosmos”. 

Jaḍaśakti forms part of the saguṇa Brahman (the Brahman with attributes).  This saguṇa Brahman uses both inanimate and animate energies for creation. This is based on the principle that two factors are needed to create a third.  Jaḍaśakti is responsible for creating the objective world (conscious mind is objective in nature) that is described in the next nāma. 

Jaḍātmikā जडात्मिका (419)

She exists as the objective world of māyā that has been discussed in the previous nāma.  Except the Brahman, everything else is called māyā.  When the universe is called as object, then realizing the Brahman can be called as the subject.

{Further reading on subject and object: Let us now understand the subject and object concept of the Brahman. What we are not able to see is not an object. If Brahman is object it has to be seen first before realizing. We are not able to see Brahman. Scriptures also never gave any form to Brahman. Secondly anything could be an object except our own self. Why ‘I’ is not called the object because we use our knowledge in realising the Brahman. How do we get our knowledge? We get knowledge from the objects around us. Tree is an object and we gain knowledge about tree by seeing it. We use our sensory organs to gain knowledge. Knowledge is gained out of the objects only. All objects will perish one day as they exist physically. In the same way, if you look at Brahman as an object, He has to exist physically. If He exists physically, he has to perish one day. Brahman is not visible to us nor is he going to perish like all other living beings. This is yet another confirmation that Brahman is not an object. Only for our convenience we make Him as object by defining various forms. But these forms are not without deeper significance which we shall discuss later. On the basis of the foregoing we can conclude that Brahman is not an object. If He is not an object, then is He the subject?  Let us find out.

Subject is defined as matter for discussion and a cause to experience. Brahman is the subject taken up for discussion and we are waiting to experience the Brahman. Therefore Brahman could be the subject. But we need more proof to confirm this. You call a tree as an object. How do you know it is an object? You are able to see the tree, the object with your eyes. Who is experiencing the vision of the tree? It is you, your sense organ eye experiencing the vision of the tree. So it is you who is experiencing. Does it mean that you are the subject? Possibly yes. You could be the subject. If you are subject, then what is the position of the Brahman? We have been referring the Brahman as the subject. When Brahman, the Supreme is the subject, how can you too be the subject? Does it mean that the subject, you as an individual and the Brahman are one and the same? Does it mean that the knower and the known are the same? Who is the knower? You are the knower. Who is the known? Brahman is the known. How we can call the Brahman as the known? We cannot call him the known at this stage. He can be called as known only after really knowing him. Discussion about the Brahman does not mean that you know him. By these discussions we are only trying to realise the universal existence of the Brahman. The Brahman within you or me or the tree is one and the same as He exists much smaller than an atom.}

Gāyatrī गायत्री (420)

She is in the form of goddess Gāyatrī or Gāyatrī mantra.  Chāndogya Upaniṣad (III.12.1) says “All that exists in this world, whatever there is, is Gāyatrī.  It is the word that is Gāyatrī, for the word gives names to all things and it also tells them not to fear.” The Upaniṣad also says that the Gāyatrī mantra protects and saves a person who repeats this mantra. 

There is a story in Padma Purāna about Gāyatrī which goes like this:  When Lord Brahma was performing a fire ritual, He called his wife Sāvitri.  She said that she would come with Lakṣmī and other goddesses.  Brahma became wild and substituted a cowherd’s daughter (Kṛṣṇa’s dynasty) for his wife.  He named her as Gāyatrī.  Accompanied by her, Brahma decided to hasten the fire ritual. At that time, Viṣṇu told Brahma to marry her in the gandharva form of marriage (mental union of a man and a woman) and Brahma thus married Gāyatrī.   

Kṛṣṇa says in Bhagavad Gīta X.35 ‘among poetic meters I am Gāyatrī.  Kṛṣṇa elaborates in chapter X, verses 21 to 41 ‘His prominent manifestations among the beings, forces and objects that are the causes and the results of His creative, preservative and terminative activities of the cosmos’.   Therefore, Gāyatrī is considered as the powerful of all the poetic meters.  Lalitāmbikā is said to be in the form of Gāyatrī.  The appropriate way of interpretation is that Gāyatrī is one among the multitude manifestations of Lalitāmbikā.

{Further reading on Gāyatrī mantra:  Gāyatrī mantra is considered as one of the holiest and powerful mantra-s that finds a place in three Veda-s and a few Upaniṣads. The main difference between Veda-s and Upaniṣad is that the former talks about the Brahman and the latter shows the ways and means of realising the Brahman revealed by the Veda-s. In practical applications, Upaniṣads play an important role than the Veda-s as Veda-s mostly talk about mantra-s and rituals. Amongst all the mantras, Gāyatrī mantra is considered as the most sacred one. Let us now understand Gāyatrī mantra.

Each mantra is made up of certain number of syllables and a mantra with twenty four syllables is called Gāyatrī chandas. This mantra was first realized by sage Viśvāmitra. He attained enormous siddhi-s by chanting this mantra. The twenty four syllables are placed in three lines or pāda-s and each pāda has eight bīja-s. The mantra proper is preceded by ॐ and then by three vyāhṛti-s. Vyāhṛti-s represent the three types of worlds. (The names of the seven worlds are bhūḥ, bhuvaḥ, svaḥ, mahaḥ, janaḥ, tapaḥ, satyaṁ. The first three are called the great vyāhṛiti-s and recited after ॐ by many, before commencing their daily prayers and are personified as the daughters of Savitṛi and Pṛiśni.) Then follow the Gāyatrī mantra proper. ॐ or praṇava is the first manifestation of Śabda Brahman. Before ॐ could manifest into A, U and M it was in the form of nāda-bindu (un-manifested form of sound), the creative power of the universe. All sounds originated from Śiva’s drum. We have already seen that Śiva is the static energy, originated on His own. Śaktī was created out of this static energy by means of abnormal pulsation. Possibly this is the only instance when the static energy pulsated. The pulsation of Śiva manifested as Śaktī and from Śaktī all other manifestations such as prakṛti originated. From prakṛti, five elements originated. This is how the creation was commenced by the Supreme Śaktī, in her vimarśa form. From the nāda-bindu (Śiva and Śaktī combine) three syllables A, U and M originated, representing various triads. These are Brahma, Viṣṇu and Rudra (one of the forms of Śiva is Rudra and this Rudra should not be confused with ekādaśa (11) Rudra-s); creation, sustenance and dissolution; past, present and future and desire, knowledge and action. Thus the Gāyatrī mantra begins with OM, the original manifested sound of the Brahman.

Next to praṇava are three vyāhṛti-s bhūḥ, bhuvaḥ and svaḥ. These vyāhṛti-s represent further manifestation of OM and this manifestation is called origin of speech and said to represent the three worlds of this universe. These three worlds originated from the three letters A, U, M of OM or अ, उ म of ॐ.  From these vyāhṛti-s , was derived the Gāyatrī mantra. Gāyatrī mantra is the origin of three Veda-s (Rig, yajur and Sama Veda-s).  Three loka-s or worlds mean the three stages of consciousness. Bhūr means the lower level of consciousness and lower planes. Bhuvar means the ordinary or normal level of consciousness that is associated with our day to day activities. Svar means higher level of consciousness. Thus, the three vyāhṛti-s in fact mean the modifications in the level of consciousness. Three loka-s are also commonly enumerated, viz. heaven, earth, and the atmosphere or lower regions.  Bhūr-loka, the earth; Bhuvar-loka the space between the earth and sun inhabited by sages and saints; Svar-loka, Indra's Heaven above the sun or between it and the polar star.

After OM and three vyāhṛti-s, the famous Gāyatrī mantra of twenty four syllables are placed. It has three pāda-s or lines. The first line of eight bīja-s is tat saviturvareṇyaṁ तत् सवितुर्वरेण्यं. tat means that, savitur means the Creator, vareṇyaṁ means the Supreme. The first pāda means ‘That Supreme creator’. The second pāda or line of eight bīja-s is bhargo devasya dhīmahi भर्गो देवस्य धीमहि. bhargo means illuminating form, devasya means that belongs to the Brahman, dhīmahi means meditate. The second pada means we meditate on the illuminating form that belongs to the Brahman. The third pāda or line of eight bīja-s is dhīyo yo naḥ pracodayāt धीयो यो नः प्रचोदयात्. dhiyo means the modifications of the mind, yo means that Brahman, naḥ means ours, pracodayāt means inducing. The third line means modification of our mind is induced by that Brahman. As a whole this is the meaning of Gāyatrī mantra without vyāhṛti-s and pranava. “We meditate on that illuminating form of the Supreme Creator, who induces modifications in our mind (mental modifications).” It is to be understood that such mental modifications do not happen if our consciousness is in the same frequency as that of the Brahman. Mental modifications happen only in the lower planes.

Any mantra with gāyatrī meter will have twenty four bīja-s and this meter is supposed to protect our gross body. The gross body is nourished by the vital force or prāṇa and the first pāda of Gāyatrī mantra represents this vital force. The second pāda gives knowledge. Knowledge means, knowledge about the Brahman. This knowledge is gained through Veda-s and Upaniṣads. In ancient days, a disciple is sent to a Guru for learning Veda-s at a very young age. As the first step towards learning Veda-s, the disciple is initiated into Gāyatrī mantra. The third pāda of this mantra refers to turya stage, a stage beyond the three stages of sleep, dream and deep sleep. The process of Brahman realisation or Self-realisation happens if this fourth state of turya is reached and transcended. Only when one moves away from all types of consciousness, the Supreme Self-illuminating Brahman can be realized. When the mind gets totally detached from consciousness, the state of void is reached.

Gāyatrī mantra is often said to represent the sun. In fact this is true to a large extent. Sun fits perfectly the description of the Brahman. Without sun, the world cannot function. The energy itself is derived from the sun. Sun is also self illuminating like the Brahman. The light of the sun alone illuminates other objects, or other objects are known only with the rays of the sun. Since all the qualities of the Brahman perfectly fit the sun, it is referred to as the creator. That is why the word savitur in the first pāda is said to mean the sun. But it should not be construed that Gāyatrī mantra is about sun. Sun is one of the creations of Śaktī and it is not the Brahman that we are discussing. The main qualities of the Brahman like illumination, creation etc happens only through the light of the sun and we realize that these acts happen because of sun’s energy. The internal Self illumination that is several times powerful than the sun and when realized within, is known as Self. Therefore, Gāyatrī mantra is about the Supreme Brahman. That is why the mantra itself uses the word ‘meditate’. Only through meditation, modifications of the mind can take place that can ultimately lead to un-conscious state of the mind where the self illuminating Brahman is realized.

If Pañcadaśī mantra of Lalitāmbikā is recited once, it is equivalent to three recitations of Gāyatrī mantra. Each line of Pañcadaśī mantra is equivalent to one recitation of pūrṇa Gāyatrī mantra. The Gāyatrī mantra has got several curses from various gods and sages. The sage Viśvāmitra himself has cursed this mantra and there are certain mantra-s that are to be recited to remove all such curses. Unless these curses are removed, none can attain siddhi in this mahā mantra.}

Vyāhṛtiḥ व्याहृतिः (421)

She is in the form of vyāhṛti-s of Gāyatrī mantra as discussed in the previous nāma.

Sandhyā सन्ध्या (422)

Sandhyā means non-separation.  It means non-separation of our mind with caitanya which is said to be in the sun.  Caitanya is nothing but cit (pure consciousness) in its operational state that has been already discussed in nāma 416. Both the external experience caused by the senses and the internal experience caused by the mind happen only in cit or consciousness.  It is here that both subjective and objective worlds develop as experience.  So consciousness can also be called as the place of all experiences.  Vedānta calls this as the Brahman and science terms this as consciousness.  Non-duality is referred to by different names and forms and the word sandhyā is one among them.  Everything that exists in this universe is only the manifestation of this cit or the Brahman.  When sun itself gets its light only from the Self-illuminating Brahman, why caitanya is said to be in the sun?  The answer is obvious.  Everyone knows that earth cannot survive without sun.  Secondly, sun is visible to our eyes.  Since it is difficult for most of us to manifest the Brahman without form, for easy visualization, Brahman’s domicile is referred to as the sun and its rays are referred to the various creations of the Brahman.  The time of dawn and dusk is also known as sandhya.  Meditating during these times is said to provide the necessary impetus to the process of non-separation. Śiva Sūtra III.25 declares the result of such non-separation.  It says,”Śivatulyo jāyate शिवतुल्यो जायते”. This Sūtra talks about final stages of liberation of a yogi. A yogi, who has not merged with Śiva but appears like Śiva.  The difference between merging with Śiva and appearing like Śiva is significant.  Merger with Śiva happens only in the stage of kaivalya, the ultimate stage.

Therefore, this non-separation means that our mind should stand united with the Brahman, destroying the evil effects of māyā or illusion.  Destruction of duality is advocated in this nāma.  Sandhya is also known as the kinetic power of Śiva or the vimarśa form of the Brahman.  The prakāśa form of the Brahman is Śiva. 

There is a story which says that Sandhya is the daughter of Brahma, the Lord of creation.  She was born to Brahma during his meditation.  She performed supreme penance and left her mortal body to be reborn as Arundhatī, {the little and scarcely visible star Alcor (belonging to the Great Bear, and personified as the wife of one of its seven chief stars, Vasiṣṭha, or of all the seven, the so-called seven riṣi-s}, wife of sage Vasiṣṭha.

The three important nādi-s in kuṇḍalinī meditation iḍā, piṅgalā and suṣumna meet at ājñā cakra.  This place is called sandhya as sandhya also means joining.

Dvijabṛnda-niṣevitā द्विजबृन्द-निषेविता (423)

She is worshipped by those who recite Gāyatrī mantra.  Those who recite Gāyatrī mantra are called dvijā-s or twice born.  Twice born because, first birth through the mother and second birth is the initiation of Gāyatrī mantra.  It is generally said that without initiation, Gāyatrī mantra should not be recited.  Generally, father initiates Gāyatrī mantra to his sons. 

Nāma-s 421, 422 and 423 said to mean the three stages of consciousness viz. sleep, dream and deep sleep. Bṛhadāraṇayaka Upaniṣad (IV.iii.18) compares the first two stages of sleep and dream to that of a fish.  It says “As a fish swims alternatively to both the banks of a river, so does this infinite being moves to both these states.  In the first stage, awareness (with reference to mind) is total.  In the second stage, awareness is partial.  We are not aware of the happenings in the stage of deep sleep.”  This stage is described in Bṛhadāraṇayaka Upaniṣad (IV.iii.19).  “As a hawk flying in the sky becomes tired, and stretching its wings, is bound for its nest, so does this infinite being run for this state, where falling asleep, he craves no desire and sees no dream”.

But Chāndogya Upaniṣad (VI.viii.1) explains all these three stages. “When we are awake, both body and mind are functioning.  When we are dreaming, body is not functioning and the mind is still functioning (partially).  In the deep sleep stage, the mind also ceases to function.  When a person is said to be sleeping, he becomes one with the Self and he attains his real Self.”

In the stage of deep sleep, we become unconscious.  This is the stage where the individual consciousness stands merged with cosmic energy and in the process derives the necessary energy for sustenance of the body.  This is the stage where one realizes the Brahman.  For the world, he is said to be in the stage of unconsciousness, but he knows that his consciousness stands united with the Brahman. This process is called transcending consciousness, the stage of turya and beyond.

Tatvāsanā तत्वासना (424)

Tattva-s mean the principles, either twenty four or thirty six.  She is seated on these tattva-s or these tattva-s form Her throne.  Tattva-s function both internally and externally. Mind, intellect, consciousness and ego together called antaḥkaraṇa or internal tools, work internally.  Senses work externally.  Senses are the extensions of the five basic elements. 

Five basic elements are ākāś, air, fire, water and earth.  Five karmendriya-s are mouth, legs, hands, organ of excretion and organ of procreation.  Five jñānendriya-s are ears, eyes, nose, mouth and skin.  Five tanmātra-s are sound, taste, smell, light, and touch.  All these make twenty and with antaḥkaraṇa, they become twenty four.  The principles or tattva-s become thirty six if we add five tattva-s of Śiva and seven tattva-s of Śaktī (1. prākaśa 2. vimarśa 3. sādākhya, 4. aiśvarya, 5. Śuddha vidyā, 6. kāla, 7. vidyā, 8. rāga, 9. kāla, 10. niyati, 11. puruṣa and 12. prakṛti).  

It can also be said that She is beyond these tattva-s.    A reference can be made to nāma-s 906 and 907.

Tat तत् (425)

The Brahman is referred to by three qualities.  They are ‘om’ ‘tat’ ‘sat’ (Om tat sat).  Tat means “That”.   She is That and this That means the Brahman.  Viṣṇu Sahasranāma nāma 731 is also Tat.  

Bhagavad Gīta (XVII.25) says “The seekers of liberation then perform various rites of sacrifice and austerities while concentrating on Tat without desiring results”.  The highest level of God consciousness is called Tat.  She is said to be in the form of the highest level of consciousness. The purest level of consciousness is Brahman.

Tvam त्वम् (426)

Tvam means you, indicating Her.  Here tvam means the Brahman and is aptly described in Kena Upaniṣad (I.4) which says “That Brahman is different from all known and familiar objects.  It is beyond even unknown objects.”  Self realisation is nothing but union of this “That” and “I”.  This reality will dawn one day like a sudden flash. 

There is a great saying “Tat tvam asi” (Tat means That (Brahman), tvam means you and asi means are) which means ‘you are That’.  That means the Brahman.  You are That Brahman, the famous mahā vākya.

Ayi अयि (427)

Ayi is a way of addressing mother or sister.  Since She is the supreme mother of the universe, She is addressed as ayi.  When someone is addressed as ayi, it expresses more love than respect. This also means auspiciousness. 

It is pertinent to note that nāma-s 425, 426 and 427 together form ‘tattvamayi’ and this is nāma 907 of this Sahasranāma.  This is the beauty of this Sahasranāma. As it progresses, the interpretation of nāma-s also transform from gross to subtle, indicating the spiritual progression. 

Pañca-kośāntra-sthitā पञ्च-कोशान्त्र-स्थिता (428)

She resides in the five sheaths.  These sheaths form the covering of human organism, which is also called piṇḍa śarīra.  The soul is covered by three overlapping vestures.  They are causal body, subtle body and gross body.  The casual body is the innermost and gross body is the outermost.  The gross body is perishable, subtle body sustains for longer time and the casual body is permanent till the final liberation of the soul. The soul along with karmic account is embedded in the casual body.  According to Vedānta philosophy, there are five superimposed sheaths known as kośa.  The inner most is ānandamaya kośa (the sheath of bliss), which corresponds to the casual body.  The next three layers are vijñānamaya kośa (the sheath of intellect and knowledge), manomaya kośa, the sheath of mind, prānamaya kośa, the sheath of vital airs like prāna, apāna, etc.  These three, vijñānamaya kośa, manomaya kośa and prānamaya kośa correspond to the subtle body. The fifth and the outer sheath is annamaya kośa, the sheath of food that corresponds to the gross body. The entire sheathing structure of the human organism hides the soul or puruṣa or the self, deep within and falsely projecting itself as the microcosm and bringing forth the illusion of the world as the macrocosm. 

Apart from the above interpretation, there is another explanation.  While performing navāvaraṇa pūja, after the ninth āvaraṇa  there is a ritual called pañcapaṁcikā pūja.  Here, five Devi-s are worshiped one above the other, at the bindu (the central point of Śrī Cakra).  The details may not be necessary for the interpretation of this nāma, as the main interpretation should be based on the five sheaths of the body.  These coverings could also mean five different stages of samādhi.  To reach the final stage of nirvikalpa samādhi, one has to transcend the other stages of samādhi.

Niḥsīma-mahimā निःसीम-महिमा (429)

Her greatness has no boundaries, as the Brahman is omnipresent.  Niḥsīman means immeasurable.

Nitya-yauvanā नित्य-यौवना (430)

She is eternally youthful, as She is beyond space and time. 

Mada-śālinī मद-शालिनी (431)

She is in the stage of ānanda, the stage of bliss.  Normally, bliss is a stage where one’s thoughts are totally unified with the Brahman, resulting in emotional happiness.  But being the Brahman Herself, She is in the stage of bliss by associating Her thoughts with Her spouse and creator Śiva.  Though She is in the stage of bliss, She continues to perform Her duties of creation, sustenance and dissolution.  This is a typical example of karma yoga that Kṛṣṇa talks about in Bhagavad Gīta.

The effects of this bliss on Her person is described in the next two nāma-s. 

Mada-ghūrṇita-raktākṣī मद-घूर्णित-रक्ताक्षी (432)

Her eyes have natural red tinge.  This tinge is due to the reflection of redness associated with Her.  This nāma says that Her eyes are red due to bliss.  One’s eyes will turn red after a deep and intense meditation.  This naturally happens due to the heat generated in the body during meditation.  Drinking plenty of water and consuming fresh fruits always help in controlling this heat. By transforming this heat into energy, one can develop healing abilities. 

Mada-pāṭala-ganda-bhuḥ मद-पाटल-गन्द-भुः (433)

Because of Her blissful state, Her cheeks blush with red colour.  If a person regularly meditates, his body turns into golden sheen.  This is because, during intense meditation, the consciousness detaches from external objects and focuses internally, providing sheen to the body, as the awareness moves towards the Self-illuminating light of the Brahman.

Candana-drava-digdhāṅgī चन्दन-द्रव-दिग्धाङ्गी (434)

Her body is smeared with sandal paste.  Sandal paste is said to cool down the internal body heat.

Cāmpeya-kusuma-priyā चाम्पेय-कुसुम-प्रिया (435)

She is fond of campaka flower (michelia Campaka).  Her liking for this flower is already mentioned in nāma 13. 

Kuśalā कुशला (436)

She is skilful.  Because She handles all the three acts of divinity with such an ease, She is addressed as skilful.  

Komalākārā कोमलाकारा (437)

She has beautiful and tender body.  She has a graceful form.

Kurukullā कुरुकुल्ला (438)

Kurukullā is a goddess who dwells in Śrī Cakra between the boundaries of ego and consciousness.   The Bhāvanopaniṣad considers goddess Vārāhi as father and Kurukullā as mother.  It says, “Vārāhi pitṛurūpā kurukullā balidevatā mātā (वाराहि पितृरूपा कुरुकुल्ला बलिदेवता माता).” This is based on the principle that our body consists of sensory organs along with flesh and blood that cause the feeling of bodily lust.  The physical description of Kurukullā is terrifying, probably indicating that lust is one of the factors that form a stumbling block to the spiritual progression. 

Kuleśvarī कुलेश्वरी (439)

She is the ruler of the triad kula.  The triad consists of cognisor, cognized and cognition (the psychological level of perception).  She controls this triad that leads to Self-realisation.  If all the three become one, She is realised.

Kulakuṇḍālayā कुलकुण्डालया (440)

Kulakuṇda is a small orifice in mūlādhāra cakra, where She takes rest. 

Saundarya Laharī (verse 10) also says, “Reaching your own ground mūlādhāra and coverting yourself into a serpent with three coils and half, You sleep in the crevice in the centre of mūlādhāra lotus.” 

A practitioner’s spiritual pursuit begins from Kulakuṇda that transcends upwards to turya and turyātīta stages where bliss and salvation take place. 

Kaula-mārga-tatpara-sevitā कौल-मार्ग-तत्पर-सेविता (441)

She is worshipped by those who follow the kaula tradition.  This nāma means that She is worshipped through the methods followed by one’s lineage.  The worship differs based on the rituals followed.  In Her worship there are three main paths called samaya, kaula and miśra.  Samaya path follows the teachings of Veda-s.  Kaula way of worship is purely based on tantric rituals.  This is considered as the lower level of worship as it advocates the five M-s or makāra-s [makāra-s because they begin with letter M in Sanskrit and they are mudra (finger gestures), fish (matsya), meat (māṃsa), mada, (a type of intoxicating drink) and conjugation (mithuna).  Sometimes, mudra or finger gestures replace mada], never accepted by Vedic scholars.   However, this worship has its own tough rituals.  The third is miśra or the mixed way of worship, consisting of both Vedic and tantric rituals. 

Kumāra-gaṇanāthāmbā कुमार-गणनाथाम्बा (442)

Mother of Kārttikeya or Skanda and Gaṇeśa. 

There is a deeper meaning to this nāma. The nāma is split into ku (inferior) + māragaṇa (modification of intense passion or emotion) + nāthā (lords of the above) + ambā (the one who binds).  This gets translated as ‘the lord of the inferior and intense passion or emotion, who causes binding to the materialistic world, known as ego.  Kumara is said to be the lord of ego. Viṣṇu or Śiva is known as Puruṣa.  Lakṣmī or Pārvatī, their consorts are known as avyakta (the un-manifested form of prakṛti). Ego arises during the union of puruṣa and avyakta.  Puruṣa is the king, avyakta is the queen and ego is the chief of army. 

Kṛṣṇa says in Bhagavad Gīta (X.24), “among generals, I am Skanda.”  It is also said that by worshipping Skanda, one can destroy one’s ego. 

Kānchi Śaṃkarācārya said, “Whatever God one may choose for worship only if Gaṇeśa’s benedicition is obtained first, prayers will fructify without hindrance.”

Tuṣṭiḥ तुष्टिः (443)

Beginning with this nāma, next seven nāma-s describe Her seven specific qualities.

She is in the form of happiness.  This happiness is due to contentment.  She is only a giver.  She derives happiness in giving.

Puṣṭiḥ पुष्टिः (444)

She is in the form fullness,  fullness of the body and mind. 

Matiḥ मतिः (445)

She is in the form of intellect.  Intelligence is gained by experience when puruṣa or the soul manifests.  She is in the form such intelligence.  It is also said that Śiva is called mati because of His knowledge about Veda-s.

Dhṛtiḥ धृतिः (446)

She is in the form of courageousness and steadfastness, the qualities that are required to administer the universe. 

Śāntiḥ शान्तिः (447)

She is known for Her quietude.  Śānti means the eternal peace of mind derived from controlling senses.  Fifteen inches from the tip of the nose is where the soul gets purified (this could also mean the exhalation of carbon dioxide and inhalation of air containing more oxygen).  This is called sixteenth kalā and this kalā is known as Śānti.  She is in the form of Śānti, purifying the souls, subject to their karma-s. 

Svastimatī स्वस्तिमती (448)

The Absolute Reality.  The absolute reality is beyond empirical reality and manifestations.  Bṛhadāraṇayaka Upaniṣad (II.i.20) refers this situation as “Truth of truth (the absolute reality), has a transcendental import and it is difficult to understand”.

Kāntiḥ कान्तिः (449)

This nāma refers to the Self-illuminating nature of the Brahman.  This is the will of the Brahman to sustain.  Because of this illumination, sun shines and sustains the universe. 

With this, the seven nāma-s describing of Her seven qualities end. 

Nandinī नन्दिनी (450)

A type of holy cow that is capable giving whatever is asked for.  This also means the river Gaṅgā.  She is in the form of river Gaṅgā who is known for her purifying qualities. 

Vighnanāśinī विघ्ननाशिनी (451)

The one who destroys all obstacles.  She destroys the obstacles while acquiring knowledge of the Brahman. 

Tejovatī  तेजोवती (452)

She is radiating.  This nāma is more or less in line with nāma 449 kāntiḥ discussed earlier.  But there is subtle difference between these two.  The earlier nāma is the will of the Brahman and this nāma talks about the creative aspect of the Brahman.  Both for creation and sustenance, light is required.  This nāma more explicitly explains Her luminous nature, from which other luminaries derive light. This nāma further confirms the fact that Brahman alone is Self-illuminating.

Bṛhadāraṇayaka Upaniṣad (III.viii.9) says, “the sun and moon are in their positions under the mighty rule of this Immutable.”

Trinayanā त्रिनयना (453)

Three eyed.  Her three eyes are sun, moon and fire.  In the subtler sense, this can also mean Her kāmakalā form (nāma 322).  Śiva has three eyes representing speech, inference and observation.  Since She is not different from Śiva, She too has three eyes.  This has been more fully described by sage Patañjali in his master piece yoga sūtra-s (I.7).  To know that something is right, one has to depend upon three factors viz. pratyakṣa or direct perception, anumāna or inference and āgamāḥ or spiritual knowledge (spiritual knowledge is also known as wisdom).  

Bṛhadāraṇayaka Upaniṣad (II.iv.5) expounds it further by saying “by the realisation of the Self through hearing, reflection and meditation all this is known.”  These three are said to be the three eyes of spiritually awakened persons.  Trinayanā could also mean ājñā cakra or the third eye that is capable of developing one’s clairvoyance.  

There are three types of Her worship and they are left hand worship, right hand worship and Vedic worship.  She leads these worshippers in the proper way in any of the paths chosen by them. Though the paths are different, the ultimate destination is the Brahman.  Typically, these paths mean the mental attitude of the pursuer. 

Lolākṣī-kāma-rūpinī लोलाक्षी-काम-रूपिनी (454)

She is in the form of desire of women. Lolākṣī means a woman. This desire is explained by Kṛṣṇa in Bhagavad Gīta (VII.11)”I am that desire in men which is in keeping with dharma (righteousness)”.  The desire that Kṛṣṇa refers to is the liberation.  Probably Her desire is for Śiva (nāma 320), as otherwise She has everything and there is no need for any desires for Her.  It is also interpreted that Her desire is not for Śiva alone, but for everyone.  As an indicative nature for the all the living beings, the word women is used. This could be based on the principle that without desires of women, procreation is not possible, highlighting the holiness of motherhood. 

She is also said to be in the form of a deity called Yogeśvarī, the goddess of desire.  There are eight mothers (aṣṭa māta-s), representing eight different human qualities.  They are 1. Yogeśvarī representing desire, 2. Māheśvarī for anger, 3. Vaiṣṇavī for greed, 4. Brāhmaṇī for passion, 5. Kalyāṇī for bewilderment, 6. Indrajā for envy, 7. Vārāhī for disdain and 8. Yamadaṇḍā for death.  There are variations in their names from the one mentioned above, while worshipping them in Śrī Cakra. They are worshipped in Śrī Cakra as Brāhmī, Māheśvarī, Kaumārī, Vaiṣṇavī, Vārāhī, Māhendrī, Cāmunḍā and Mahālakṣmī.  These goddesses are worshiped in the first āvaraṇa in Śrī Cakra worship.

 Aṣṭa māta-s also refer to eight veins on both sides of human neck.

Mālinī मालिनी (455)

She is wearing garland. This garland is made up fiftyone alphabets of Sanskrit. Since She is Śabda Brahman, all the alphabets originate from Her and it is logical to say that She wears these alphabets in the form of a garland (refer nāma-s 366 – 371).  Mālinī is the goddess of fifty one alphabets of Sanskrit. Mātṛkā Mālinī connotes the fifty one alphabets of the Sanskrit in the regular order. Mātṛkā means unknown mother or the divine mother.  Mālinī means the one who holds the universe within Herself.  As opposed to Mātṛkā Mālinī, Mālinī refers to fifty one letters of Sanskrit alphabet in an irregular order. Following is an example - न ऋ ॠ ....द फ

There is a story in Varāha Purāṇa.  Mālinī is a close friend of Lalitai.  At the time of Lalitai’s marriage with Śiva, Mālinī held the foot of Śiva firmly and refused to release it.  Śiva asked Mālinī to release His foot for which He was willing to grant any boons. Mālinī asked Śiva to shower on her friend Lalitai, all His prosperities in exchange for releasing His foot.  Śiva told Mālinī that He had already conferred His fortunes on Her and that She can now release His foot. 

There is a tantra by name Mālinī tantra.  Mālinī also means the successive destructive way of I consciousness. 

Mālinī also refers to a girl of seven year old.

Haṁsinī हंसिनी (456)

In the form of haṁsa mantra, also known as ajapa mantra, a method of mantra recitation from dawn to dawn concentrating on the psychic cakra-s.  Ajapa japa also relies on inhalation and exhalation.

Swans are known for their agility of walking.  Poetic parlance of Saundarya Laharī (verse 91) describes this situation as ‘the swans that are nurtured in the house of Paramaśiva (Her house as well) practice your walking agility’.

Mātā माता (457)

The first nāma of this Sahasranāma is Śrī Mātā meaning universal mother.  Lalitā Sahasranāma is the only Sahasranāma where a nāma is not repeated twice.  In this nāma, Śrī that was a prefix in the first nāma is not used.  Another example like this are nāma-s 53 Śiva and 998 Śrī Śiva. In view of the contextual reference of this nāma i.e. while dealing with mantra-s (nāma-s 453, 455, 456), this nāma can be interpreted as ‘She is the mother of mantra-s’.  She is also known as Mātṛkā meaning the mother of letters. 

Malayācala vāsinī मलयाचल वासिनी (458)

In Kerala, a state of India, She is worshipped as Bhagavatī.  The state of Kerala is known as Malayācala.  Malayalam is the language spoken in Kerala.  Malayācala mountain has rich growth of sandalwood trees and therefore, has natural fragrance.  This place is also known as the garden of Indra, the chief of demigods and goddesses.  The subtle meaning conveyed by this nāma is that She has natural fragrance emanating because of mantra-s.  By drawing a comparison to natural fragrance, the power of mantra-s is portrayed.

Sumukhī सुमुखी (459)

She has a beautiful face.  Face is the reflective part of wisdom.  Chāndogya Upaniṣad (IV.14.2) says “your face is shining like that of a knower of Brahman.  Who has taught you?”  (The Upaniṣad proceeds to say that a person who has known the Brahman remains pure and nothing could taint him.  He is incompetent of doing anything wrong).  If one advances spiritually, his face becomes radiant and glows.  Śvetāśvatara Upaniṣad (VI.15) also says “I, a seeker of liberation, take refuge in that luminous Lord, who reveals Self-knowledge in the mind”.  Self can be identified only with luminosity.   Viṣṇu Sahasranāma nāma 456 Sumukhā which gives the same meaning. 

Mantra initiation should be taken only from these types of gurus, not from the one who is associated only with rituals.  Only then, the purpose of initiation is attained. 

Nalinī नलिनी (460)

Her limbs are compared to a lotus flower.  Nāma 278 said that She is seated on a lotus seat. This nāma says that She Herself looks like a lotus flower.  The beauty of Her sculptured figure is described by making a subtle comparison to a lotus flower. 

River Gaṅgā is also known as Nalinī.  It is said that there is a river by name Gaṅgā in the heaven, which is also known as Nalinī. 

Subhrūḥ सुभ्रूः (461)

She has beautiful eyebrows.  Nāma 17 already described about Her eyebrows by drawing a comparison to festoons.  Saundarya Laharī (verse 47) beautifully describes Her eyes.  “Oh! Umā! Ever bent on dispelling the fears of the world!  I take your two slightly knit eye-brows to be the bow of the consort of Rati.” The verse says that Her eyebrows are arched like a bow and the two eyes appearing like bees down below and Śrī Śaṃkara superimposes a bowstring connecting the two eyes.  The bow thus formed is ready to destroy fear of Her devotees.  Like anger, fear is also one of the worst enemies of mankind. 

Śobhanā शोभना (462)

Her exceptional beauty is portrayed. Vāc Devi-s have failed in their attempts to describe Her beauty by drawing comparisons to the objects of mankind.  Since they could not amply describe Her beauty, they ended up with this nāma while delineating Her beauty. Śobhanā means the beauty embodied and endowed with auspiciousness. This is called the divine beauty. The word śobha also means divine, anything propitious, auspicious, welfare, prosperity, moral good and virtue. 

Suranāyikā सुरनायिका (463)

She is the head of Deva-s.  Deva-s mean all types of gods and goddesses that include Brahma, Viṣṇu, Rudra, Sarasvatī, Lakṣmī, etc. The difference between Gods and demigods is that the former directly partake in the three important activity of the Brahman, creation, sustenance and dissolution, whereas the latter do not. Typically the difference is between the highest authority and a mediocre authority. 

Kālakaṇṭhī कालकण्ठी (464)

Śiva is also known as Kālakaṇṭha because of blue colour of the poison in his throat. Kaṇṭha means throat. This poison is called kālakūṭa or kālahāla the deadliest poison got out of churning ocean, which was swallowed by Śiva.  She being the wife of Śiva is known as Kālakaṇṭhī.  It is also said that when Śiva was consuming the poison, She held His throat, preventing Him to swallow the poison.  Kālakaṇṭhī, a deity, is said to be the creation of Śiva along with Kālī for destroying demons.

Kala also means soft sound and kaṇṭhī means throat.  This could mean Her sweet and soft voice (refer nāma 27).

Kāntimatī कान्तिमती (465)

She is resplendent and radiating.  Refer nāma 449 Kāntī. Matī means many things, such as intelligence, etc. This nāma says that Her intelligence is radiating. 

Kṣobhiṇī क्षोभिणी (466)

She causes creative pulsation or throbbing in Śiva for creation. Kṣobha means shaking or agitation.  As a result of this throbbing Śiva makes the souls or puruṣa-s to merge with prakṛti to commence the process of creation.  The soul or puruṣa can manifest only if it interacts with prakṛti, which is also known as the Nature.  This process is known as the creative Self-unfolding act.  It is only the prakṛti that unfolds the act of creation.  When the soul is associated with prakṛti, the latter unfolds first into the subtle non-materialistic form and later into the gross form.  Once the gross forms emerge, the karma-s of souls begin to manifest, thereby initiating the activities of creation.  This process is known as spanda, the dynamic aspect of Śiva.

Śūkṣmarūpiṇī शूक्ष्मरूपिणी (467)

This nāma refers to Her subtle form.  As already discussed, She is known through three forms.  The first one is Her gross (sthūla rūpa) form that is described in the dhyāna verses of this Sahasranāma.  Her subtle form is kāmakalā (nāma 322) the sūkṣma rūpa, the present nāma.  Her subtlest form is Her kuṇḍalinī, the parā-rūpa ( nāma 366) (kuṇḍalinī - nāma 110). All these three forms are amply discussed throughout this Sahasranāma. 

Kaṭha (कठ) Upaniṣad explains this subtle form (I.ii.20).  It says aṇoḥ aṇīyān meaning smaller than the smallest.  The Self is smaller than the smallest and bigger than the biggest and from this arises all existence and the one who knows this process is called self-realised person.

Muṇḍaka Upaniṣad (I.i.6) says susūkṣmaṁ which again means smaller than the smallest. It is eternal, the cause for creation and He is realised by those who long for Him. 

Viṣṇu Sahasranāma 457 is sūkṣma conveying the same meaning.  Arjuna addresses Kṛṣṇa in Bhagavad Gita (XI.18), “Your form is difficult to see because of its glaring effulgence, spreading on all sides, like blazing fire on the immeasurable radiance of the sun.  Yet I see this glowing form everywhere”.

Sūkṣma is also known as a type of internal fire oblations, in the ever existing fire of kuṇḍalinī, in mūlādhāra cakra.  As this is performed mentally, it is called sūkṣma homa (homa is the act of making an oblation to the Devas or gods by casting clarified butter into the fire)

Vajreśvarī वज्रेश्वरी (468)

She is the sixth nitya devi worshipped in Śrī Cakra in jālandhara pīṭha, situated in viśuddhi cakra, also known as throat cakra.  Again, in the Śrī Cakra worship, in the eighth āvaraṇa, there is a deity by name Mahā-Vajreśvarī who is worshipped in the innermost triangle of Śrī Cakra.  This devi represents vidyā tattva, sustenance of the universe, dream state, jñāna śakti, Her kāmakalā form, etc.  Śrī Cakra worship is to be looked into from an entirely different angle.  There are so many deities representing various acts of the Brahman. Each such activity is realised by way of worshipping in the form of deities.  Without understanding such acts of the Brahman, mere ritualistic worship does not lead to realization.  After worshipping the attributes of the Brahman, in the centre of Śrī Cakra, at the bindu point Śiva and Śaktī are worshipped, the focal point of Creation in the form of prakāśa and vimarśa. 

There is an invisible river called Vajra where pleasant musical notes of swans are flowing.  On the banks of this river, there is a deity called Vajreśī adorned with diamond ornaments.  She is worshipped by lord Indra, the chief of demigods and goddesses. 

It is also said that Indra obtained his famous and the deadliest of his armouries called vajrāyudha after performing penance on Her.  She was pleased with Indra’s penance and gave him this armour and then only Indra could return to his world. 

Vāmadevī वामदेवी (469)

Wife of Vāmadeva, yet another form of Śiva.  In Hindu mythology, Śiva has five faces namely Īśāna, Tatpuruṣa, Aghora, Vāmadeva and Sadyojāta.   Each of these faces represents five elements like ākāś, etc.  Ancient scriptures say that only three faces of Śiva are visible.  The fourth one is on his back and the fifth face called Vāmadeva is on the top of His head.  This head represents the element of ether or ākāś.  Liṅga Purāṇa describes Śiva’s Vāmadeva form like this:  ‘He was adorned in red ornaments.  He wore red garlands and clothes.  His eyes were red.  He was valorous.’ Vāmadeva mantra of Śiva is “ॐ namo brahmane Vāmadevāya. ॐ नमो ब्रह्मने वामदेवाय”.  It is said that if one regularly chants this mantra, he is absolved of his sins and is not born again. 

The combined form of Śiva and Śaktī is known as Ardhanārīśvara form.  This form is also known as Vāmadeva form, because She occupies His left portion. It can also be said that Śiva’s Vāmadeva form is red because, She is occupying His left side and Her red complexion gets reflected in His crystal white colour.  Left is also known as vāma and hence Vāmadevī.  She is also worshipped through vāmācāra, the rituals performed with left hand.  Even today, this type of worship is being followed widely, though it is against the teachings of Veda-s.   

Vayo'vasthā-vivarjitā वयोऽवस्था-विवर्जिता (470)

She is beyond the effects of aging.  This is the quality of the Brahman, who does not undergo changes. 

Siddheśvarī सिद्धेश्वरी (471)

She is the Īśvarī of Siddha-s.  Siddha-s worship Her.  Siddha-s are those who have attained the powers of aṣṭama siddhi or eight types of super human powers.  Such powers are attained only through kuṇḍalinī meditation.  As per the concept of Siddha-s, Śiva stays in the crown cakra or sahasrāra without any movement.  It is only Śaktī, in the form of kuṇḍalinī moving towards Śiva. She is worshipped in the form of kuṇḍalinī by such yogis.  Hence, She is called Siddheśvarī.

Siddha-vidyā सिद्ध-विद्या (472)

The eternal mantra of Pañcadaśī is called siddhi-vidyā.  All mantra-s have the potency of facilitating auspiciousness to a person who recites mantra-s with dedication and devotion.  Mantra of god (he) is known as mantra itself and mantra of goddesses (she) is known as vidyā.  When someone is to get an initiation of mantra, his guru will test the suitability of a mantra to that person.  If a mantra does not suit a person, it causes more harm than good.  That is why, knowledgeable gurus initiates their disciples with an ātma bīja (the letter of the soul), and prefixing this ātma bīja to any mantra will only rains in auspiciousness.   For quicker results, the ātma bīja can also be prefixed and suffixed to a mantra or a mantra can be encased between ātma bīja-s, by prefixing and suffixing.  However, such intricate subjects are to be decided by one’s guru.

But, Pañcadaśī mantra is exempted from testing its suitability.  This mantra will not cause any harm under any circumstances.  Pañcadaśī mantra has been described in detail in the introduction. Normally mantra-s are initiated during an auspicious time.  For Pañcadaśī mantra, such astrological calculations are not necessary.  This is based on the principle that all the planets function under Her control. 

Siddha-mātā सिद्ध-माता (473)

She is worshipped as their mother by Siddha-s or yogi-s.  Even for a sannyasin, mother remains as an exception.  The supremacy of motherhood is well known.  Siddha-s renounce everything and always stay connected with Śiva and Śaktī.  There are certain yogi-s who get into deep meditation, without even taking food for years.  They are able to survive because of the power of kuṇḍalinī, through which they stand connected to the cosmos.  Such yogi-s address Her as Ma and hence She is known as mother of such yogi-s.  Already, Her supreme motherhood has been discussed in nāma-s 1 (Śrī Māta) and 457 (Māta).  She protects such yogi-s as their mother. 

Yaśasvinī यशस्विनी (474)

The most renowned.  She is famous because of Her multitude of capabilities.  Śiva, after creating Her, does not get involved with any of the activities of the universe.  She administers the entire universe independently.  Mahānārāyaṇa Upaniṣad (I.10) beautifully explains this situation.  It says “No person ever grasped by his understanding the upward limit of this Paramātma, nor his limit across, nor his middle portion.  His name is ‘great glory’.”  Such is the type of Her greatness. 

Introduction to Yoginis 

From nāma 475 to 534 (60 nāma-s) discuss in detail about the six cakra-s or psychic centres of kuṇḍalinī andsahasrārā. Each cakra or psychic centre is presided over by a deity called yogini and there are seven suchyogini-s.  The seven cakra-s in the body (considering sahasrāra as a cakra for easier understanding) represent particular body element such as skin, blood, muscle, fat, bone, marrow and semen or egg.  Each yogini is described in 10 or 9 or 7 nāma-s.  It is to be clearly understood that these nāma-s are not direct reference toLalitāmbikā.  Since Lalitāmbikā is described to be in the form of kuṇḍalinī energy, and the kuṇḍalinī energy has to transcend these cakra-s to reach sahasrāra from mūlādhāra, worshipping the presiding deities of thesecakra-s have been undertaken Vāc Devi-s.  However, the order of worship neither commences from the basecakra to the crown cakra nor from the crown cakra to the base cakra.  It begins with viśuddhi cakra, goes down to the lower cakra-s then to ājñā and ends with sahasrāra.  Each of these yogini-s has their own dhyānaverses, japa mantra-s, etc.  They have their own assistants and the most important among them is also referred against each of the yogini-s.  Their complexion, their armouries, qualities, the food they like, etc have also been described.  Sanskrit acoustics has fifty alphabets.  All these fifty alphabets are placed in the six cakra-s.  A detailed discussion is provided on the number of Sanskrit alphabets in nāma 833. The order in which they are mentioned in this Sahasranāma is based on two concepts.  Each of these yogini-s has many faces.  The yoginiat viśuddhi cakra has one face and the yogini at sahasrāra has many faces.  Probably Vāc Devi-s could have prioritized these yogini-s based on the number their faces.  Alternatively, Vāc Devi-s could have chosen this order based on the type of bodily element, each of these yogini-s represent.  First, we have skin followed by blood, muscle and other elements one below the other.  The food that we consume is literally cooked by the internal fire in our stomach called jadarāgni.  This ‘cooked food’ undergoes suitable changes, modifications and conversions and infused to the respective bodily elements and the finest essence of all is converted into semen and eggs (they are sometimes wrongly interpreted as ojas) that are capable of reproduction. Bhavanopaniṣad (verse 4) says that father of these elements is goddess Vārāhī (nāma 70) and mother is goddess Kurukullā (nāma 438).

Sanskrit has fifty alphabets that are divided into sixteen vowels known as ‘letters of life’ (verbatim translation) and the balance is called ‘letters of body’.  Each cakra has certain number of lotus petals and each of these petals represent a particular alphabet of Sanskrit.  For example, the throat cakra or viśuddhi cakra has sixteen lotus petals, which represent sixteen vowels.  The explanation provided here is nothing to do with kuṇḍalinī meditation.  What we are going to discuss is concerned about the presiding deity of each cakra and related narrations.  It has already been discussed that Her subtlest form is kuṇḍalinī.  With this brief introduction, we now proceed to discuss about yogini-s presiding over the seven cakra-s (including sahasrāra) in the next sixty nāma-s. 

Before we proceed with the next 60 nāma-s, it is to be understood that these nāma-s do not refer Lalitāmbikā,but Her important attendants known as yogini-s.  They refer only to the presiding yogini-s of mystic cakra-s, through which Śaktī  passes through, to reach Śiva  at the crown cakra.   There are six cakra-s that are subtle in nature in the spinal cord, beginning with the base cakra or mūlādhāra and ending with ājñā cakra or third eye.  The crown or the sahasrāra is not called as cakra.  Vāc Devi-s now commence their description of these cakra-s in detail.

Vishudi-chakra-nilaya (475)

Before we proceed with the next 60 namas, it is to be understood that these namas do not refer Lalithambigai, but Her important assistants known as yoginis. They refer only to the presiding yoginis of kundalini chakras, through which Shakthi passes through, to reach Shiva at the crown chakra. There are six chakras that are subtle in nature in the spinal cord, beginning with the base chakra or muladhara and ending with ajna chakra or third eye. The crown or the sahasrara is not called as chakra. Vak devis commence their description of these chakras in detail.

Vishudi chakra is also known as throat chakra. Vishudi chakra is smoky purple in colour. It appears like a sixteen petal lotus with sixteen vowels of Sanskrit with bindus (dot) inscribed on each of the petals. Each of these chakras has one predominant bija and bija for vishudi chakra is ‘ham’. This bija is white in colour and covered by akash tatwa and seated on a white elephant. Vak Devis begin with vishudi chakra, through which speech is delivered in the form of vaikhari (nama 371). The descriptions of these chakras begin with the name of the chakra and ends with the name of the yogini who is the presiding deity of that chakra. For example, this nama says ‘vishudi-chakra-nilaya’ which means ‘she resides in vishudi chakra’. But who resides in this chakra is mentioned only in nama 484, which says ‘Dakinishvari’, the name of the yogini who controls this chakra. Unless all the namas (normally 7 to 10 namas for a chakra) pertaining to a particular chakra are studied, understanding of a particular chakra will remain incomplete.

Arakthavarna (476)

The yogini’s (Dakini) complexion is mild red.

Trilochana (477)

Dakini has three eyes.

Khatvangadi-praharana (478)

‘Katvangam’ is a club fitted with human skull.

Vadanaika-samanvita (479)

She has a single face. The order of priority of the chakras is based upon the number of faces each yogini has. Dakini is single faced and she represents akash tatwa.

Payasanna-priya (480)

Payasam is a kind of semi solid sweet normally offered to gods and goddesses on festive occasions. This is made out of rice or cereal cooked with sugar and milk. This nama says that yogini of vishudi chakra Dakini is fond of this sweet.

Tvakstha (481)

She (Dakini) presides over skin and sensation of touch. Skin being the outermost covering of a living being is another reason for Vak Devis to commence the narration of the chakras commencing from Vishudi chakra.

Pashuloka-bhanyankari (482)

Pashu means those who are ignorant. Here ignorance means lack of knowledge about the Brahman or those who are afflicted with duality. Dakinishwari is frightful to those who are ignorant. This type of ignorance is explained in Brahadranyaka Upanishad (I.iv.10) thus.”Even the gods cannot prevail against him, for he becomes their self. While he who worships another god thinking, ‘He is one, and I am another’ does not know. He is like an animal to the gods.”

The same Upanishad further explains about the fear arising out of ignorance. “He was afraid. Therefore, people are afraid to be alone. He though ‘If there is nothing else but me, what am I afraid of?’ From that alone his fear was gone, for what was there to fear? It is from a second entity that fear comes” (I.iv.2).

Taittiriya Upanishad also explains this fear (II.7). “When a person rests fearlessly in that Self, he is no longer afraid of anything. So long as he sees the least difference between himself and the Cosmic Self, he is not altogether free from fear. A person may be learned, but if he still thinks he is separate from Brahman, Brahman itself becomes a source of terror.”

The presiding deity of vishudi chakra Dakinishvari causes this fear arising out of ignorance. If proper steps are initiated to realise the Brahman within, such sort of fear can be overpowered which otherwise will remain as a huge hindrance while pursuing the path of spirituality. Nama 354 is ‘pashu pasha vimochini’ referred to Lalithambigai and this nama refers to Dakinishvari. There is difference between these two namas. In 354 Lalithambigai’s ability to remove the ignorance is mentioned, whereas in this nama Dakishivari is simply mentioned as the goddess who induces a sense of fear amongst the ignorant. This difference indicates the quality of the Supreme Brahman and an ordinary yogini.

Amrtadi-maha-shakthi-samvrta (483)

Dakinishvari is surrounded by sixteen shakthis. Each of these sixteen shakthis presides over each of the sixteen petals. Each vowel is represented by a shakthi. Names of these shakthis begin with all the sixteen vowels. For example, alphabet ‘a’ is presided over by shakthi Amrutha, the next vowel ‘aa’ is presided over by ‘Aakarshani’, etc. Shakthis in this context refer to the lower level of goddesses controlled by Dakinishvari. This nama specifically says that these shakthis are powerful by using the word ‘maha’ which means great.

Dakinishvari (484)

The name of yogini who has been described from nama 475 to 484 (10 namas) is Dakinishvari, the presiding deity of vishudi chakra.

Anāhatābja-nilayā अनाहताब्ज-निलया (485)

Anāhata cakra is known as heart cakra, which is below the throat carka or viśuddhi cakrain the heart area (nāma 475) in the spinal cord.  There is an imaginary lotus with twelve petals that is dull red in colour.  This is the cakra where sound is produced without any friction.  This sound is called Śabda Brahman.  Veda-s says that the soul which is also known as puruṣa resides here.  “The thumb sized puruṣa is seen as a smokeless flame in their hearts” says Kaṭha Upaniṣad (II.1.13).  Below this anāhata cakra, there is a small eight petal lotus where one’s Iṣṭa Devata is meditated.  The difference between soul and Iṣṭa Devata is clearly distinguished here and should not be confused with the Brahman.  The first twelve consonants with bindu-s are conceived in each of the petals.  The pericarp of the lotus is a hexagonal structure.  This cakra represents air element and yaṁ (यं) is the bīja for this cakra. Yaṁ bīja is the bīja meant for protection and is capable of fulfilling desires.  Ātma bīja for an individual is elicited by taking into account various such factors. Yogini who presides over this cakra is Rākiṇī (nāma 494). It is to be noted that the names of the yogini-s who preside over all these cakra-s differ from the texts that deal exclusively with kuṇḍalinī.  For example, in this Sahasranāma the yogini of this cakra is referred as Rākiṇī, whereas in other texts her name is mentioned as Kākiṇī.  Kākiṇī is the presiding yogini of svādhiṣṭhāna cakra in this Sahasranāma. 

This nāma says that Rākiṇī, who is depicted in the next nine nāma-s resides in the heart cakra is ever alert to pave way for Lalitāmbikā to reach the sahasrāra.  Every time when She passes through this cakra, the soul which is embedded here gets blessed by Her. When this happens, the intensity of the karmic manifestation gets reduced, thereby making a person devout. 

Śyāmābhā श्यामाभा (486)

The description of Rākiṇī now begins.  She has greenish dark complexion and of sixteen years of age. 

Vadanadvayā वदनद्वया (487)

Rākiṇī has two faces. Yogini Dākinīśvarī of viśuddhi cakra has one face (nāma 479) and as per the ascending order of faces on which the cakra-s are denoted in this Sahasranāma, Rākiṇī has two faces.

Daṁṣṭrojvalā दंष्ट्रोज्वला (488)

Rākiṇī has terrifying teeth (also referred as tusk) like that of a wild boar.

Akṣamālādi-dharā अक्षमालादि-धरा (489)

Rākiṇī is wearing a garland made of fifty one beads, representing all the fifty one alphabets of Sanskrit.  Since sound is heard in this cakra without arising from any cause of friction (normally sound can be produced with the aid of any two objects, for example clapping, wherein we need to use both the palms).  Since this cakra is capable of producing sound on its own (during deep meditation, the sound of ॐ is heard from this cakra) and sound is carried by air, the Vāc Devi-s have fittingly chosen Rākiṇī for wearing this garland of letters. 

There is an Upaniṣad called Akṣamālika Upaniṣad that discusses about fifty one alphabets of Sanskrit.  It says that one should make a garland (mālā) of fifty one beads made up of different gems and metals strung with gold or silver string.  This should be consecrated by the procedures laid down therein.  Any japa done with this mālā would make any mantra fructify early.  In general, all japa mālā-s should be consecrated before using it for counting.  Such mālā-s should be treated as sacred as mantra-s.

Rudhira-saṁsthitā रुधिर-संस्थिता (490)

Rākiṇī presides over blood, the element next to the skin. This is another reason for Vāc Devi-s to formulate anāhata cakra next to viśuddhi.

Kālarātryādi-śaktyaughavṛtā कालरात्र्यादि-शक्त्यौघवृता (491)

Rākiṇī is surrounded by twelve of her assistants like Kālarātrī devi, each presiding over a petal.  It is said that Kālarātrī devi was born out of tamo guṇa of Rudra who is described like this. “She is three eyed, whose lustre is like that of rising sun, whose plaits are loose and dishevelled, who is in black garments, who holds in her four hands Liṅga, Bhuvana, truncheon and boon, who is brilliant with the lustre of different kinds of ornaments, who is cheerful and is served by the group of deva-s and whose body is torn and bruised by the arrows of the mind-born lord of love.”  Recitation of her mantra causes destruction of one’s enemies.  She is also said to be a form of Durgā.

It is also said that on the eve of one’s death, this devi appears in dream bespeaking the death.

Kālarātrī also refers to a particular night in the life of a man on the seventh day of the seventh month of the seventy-seventh year, after which period a man is exempt from attending to ordinances prescribed by dharma śāstra-s.

Snigdhaudana-priyā स्निग्धौदन-प्रिया (492)

Rākiṇī is fond of rice mixed with ghee.  This food item is capable of producing quality blood. 

Mahāvīrendra-varadā महावीरेन्द्र-वरदा (493)

She (Rākiṇī) grants boons to warriors.  Here warriors mean eloquent orators and such eloquence is the boon given by Rākiṇī.  This epithet augurs well with mālā made of fifty one alphabets, the element of air and the manifestation of anāhata sound.

Śiva Sūtra (I.11) says “Being an enjoyer of the rapture of ‘I’ consciousness in waking, dreaming and deep sleep stages becomes the warrior of his senses.”  Vīra mean the senses and one who wins over these Vīra -s is called vīrendra.  In this context, vīrendra means all those who are able to reach the fourth state of turya where bliss is enjoyed.  The next higher stage of turya is known as turyātīta where Self-realisation takes place.  These are the stages of one’s own consciousness. 

It is also said that one who has transcended the concepts of “I” and “this” is called Vīra and she derives pleasure in granting them boons (she holds boon in her hand – nāma 491).

Rākiṇyambā-svarūpiṇī राकिण्यम्बा-स्वरूपिणी (494)

She assumes the form of Rākiṇī, who has been described from nāma 485 to 494 (ten nāma-s).

Maṇipūrābja-nilayā मणिपूराब्ज-निलया (495)

Maṇipūraka cakra is the navel cakra and the yogini who presides over this cakra is Lākinī.  From this nāma till nāma 503 (nine nāma-s) describe this yogini.  This cakra has ten lotus petals and each petal is inscribed with another ten consonants with bindu-s (dots). The pericarp of this cakra is in the form of an inverted triangle, which is red in colour.  Each of the three sides of this triangle has swastika symbol.  This cakra represents the element of fire and the bīja of fire raṁ (रं) is placed in the centre of the triangle. The bīja raṁ is extraordinarily powerful and aids in acquiring supernatural powers.  This bīja is capable of providing powers of creation and destruction, depending upon its combination with other bīja-s.  Most of the important bīja-s like hrīṁ, śrīṁ, etc contain raṁ bīja.  This bīja is said to have the power of twelve suns.  This bīja can play a vital role while formulating ātma bīja.  Scriptures on kuṇḍalinī also refer this yogini as Lākinī. Meditating on this cakra gives powers for creation as well as destruction. jaṭharāgni, the internal fire that enables digestion in our body functions from this cakra.  The fire that generates lust is also situated here.  Normally, a fully awakened kuṇḍalinī does not descend below this cakra.

Vadanatraya-saṁyutā वदनत्रय-संयुता (496)

Lākinī has three faces; hence, this cakra is discussed as the third cakra in this Sahasranāma. 

Vajrādikāyudhoepetā वज्रादिकायुधोपेता (497)

Lākinī has thunderbolt and other weapons.  She has four arms, two of them holding a thunderbolt and a śakti weapon. The other two hands have vara mudra (a mudra that grants boon.  Almost all the gods and goddesses have this mudra) and abhaya mudra (a mudra that protects by dispelling fear).

ḍāmaryādibhi-rāvṛtā डामर्यादिभि-रावृता (498)

Lākinī is surrounded by ten of her assistants like Damarī. 

Raktavarnā रक्तवर्ना (499)

Her complexion is blood red in colour.

Māṁsa-niṣṭā मांस-निष्टा (500)

Lākinī presides over flesh.  Flesh is found beneath skin and blood.  This is yet another reason for Vāc Devi-s to discuss maṇipūraka cakra as the third cakra in this Sahasranāma.