THE ENLIGHTENMENT

The enlightenment is caused by modification that involves our spine and the brain. The modification cannot be done over night. It should be a continuous process beginning with rituals. Rituals could be anything like visiting places of worship, fire rituals, prayers, etc. For enlightenment, knowledge is paramount. The stage of samadhi can be reached not just by knowledge alone, though knowledge is the key ingredient. Internal exploration is equally important to reach the stage of samadhi or trance. Internal exploration coupled with knowledge and prana (combination of consciousness and breath) leads to metaphysical experience, which we call as siddhis. When this combination is formed in right proportion, kundalini begins its ascent from the base chakra, towards the brain. There is a distinct difference in the arousal of kundalini by way of yoga and by way of devotion. The main difference between the two is in the paranormal state of mind. The kundalini that was aroused by means of devotion leads to bliss and this bliss is to be experienced to explain. We are not discussing about the awakening of kundalini through yoga here. Experience of bliss differs from one person to another and the cause of difference is due to the intensity of devotion. The final liberation is achieved only through devotion and not merely by practicing yoga postures. The pure devotion alone causes modification in the level of intellect. Only in the case of devotion, we can talk about the triad – the knowledge, knower and the known. When knower and known merges, the enlightenment is achieved. It is the union of cosmos with the self. Whenever we talk about realization, enlightenment or any other spirituality related issues, we have to understand that mind is a major player. From the initial stages of ritual worship to the advanced stages of metaphysical experience, mind plays an important role. The all powerful mind uses its creative power by transforming itself into universal consciousness, which is called infinite. This is a stage beyond time and space. One of the products of the mind, intelligence is a process of inference gained through worldly experience. Someone who believes (the cause of belief is his intelligence) in the existence of realities beyond human comprehension believes in the union of self with the cosmos. His belief is not attained in a single day, but over a period of time by consistent inputs to his mind. Due to this process his perception about mystic quality undergoes a change which leads from duality to unity. This is the stage when he enters the fourth stage called turiya, the other three being awake, dream and deep sleep. The knowledge is further refined in this fourth stage where the past impressions of the mind are totally destroyed and eradicated, resulting in the creation of a fresh and new self. He realizes that he was created from Him and to be dissolved in Him. Material universe does not bother him anymore. Mystical ecstasies do not disturb him. He is now in the stage of samadhi and ready for final liberation.

LALITHA SAHASRANAMAM 66,67

Sampatkarī-samārūḍha-sindhura-vraja-sevitā सम्पत्करी-समारूढ-सिन्धुर-व्रज-सेविता (66)

 She is worshipped by herds of elephants headed by Sampatkarī.  Sampatkarī Devi has already been discussed in nāma 9.  There is also a mention about Sampatkarī Vidyā, which is considered as very powerful.  There is a three syllable bījākśarā hidden in this nāma   that is used in sampatkarī vidyā.  Though this bījākśarā is considered very secretive in nature, this has been already discussed in nāma   9.  The bījā kroṁ (क्रों) is formed out of three alphabets –ka + ra + ma with a bindu.  The alphabet ka stands for joy and fame.  The alphabet ra is considered as powerful as it is the bīja of agni, the fire.  Any mantra with ra bestows supernatural powers.  The alphabet ma stands for comforts in the present and future births. The repeated chanting of kroṁ will give all-round prosperity and happiness.  No mantra will fructify without ātma bīja, which should be initiated by one’s Guru. 

The knowledge, the knower and the known together are called a triad.  The knowledge of realising that all the three are the same is called sukha-sampatkar.    Śiva Sūtra (I.19) says śaktisandhāne śarīropattiḥ.  This means ‘single pointed union (union with intensity and constant awareness) with Śaktī.  {śaktisandhānā means that one need not pray to Śiva  asking for favours.  If one is able to energise his thoughts, what is sought for is achieved. Sandhānā is one of the essential factors of spirituality.   Conglutination of fixedness and intensity of awareness are the primary factors in spiritual progression.  Without developing the abilities of sandhānā, it is said that initiation into mantra will not fructify and consequently mantra’s contrivance will never be attained.}

If Lalitai is meditated upon with the bīja kroṁ the meditator will be endowed with everything that is desired.  This could also be interpreted as advancement to the higher level of spiritual realization.

Āśvārūḍhā-dhiṣṭhitāśva-koṭikoṭibhi-rāvṛtā आश्वारूढा-धिष्ठिताश्व-कोटिकोटिभि-रावृता (67)

Lalitai is surrounded my many horses headed by Aśvārūḍhā Devi, about whom we have discussed in nāma 8.  Aśvārūḍhā Devi is the chief of the horses used in the war.  The face of this Devi also looks like a horse.  Aśvārūḍhā’s mantra consists of thirteen bīja-s and considered to be very powerful.  Out of the thirteen bījākṣara-s, four are recited in the regular order at the beginning and in the inverted order at the end.  This is called mantra sampuṭa.  Sampuṭa means caged.  Such types of mantra-s fructify quickly. 

Senses are compared to horses as they run faster and without control, if let loose.  Mind is the jockey of the horse as mind alone can control the senses.  Śiva Sūtra (I.12) says, ‘vismayo yogabhūmikāḥ’.  The meaning is slightly complicated but one certainly needs to understand this.  The literal meaning is ‘the stations and stages of yoga constitute, fascinating wonder’.   Stations mean cakra-s.  In these stations consciousness arrives and moves to the next station or higher cakra-s.  The consciousness above sahasrārā or the consciousness outside the physical body of the yogi is called turya stage.  In this stage yogi’s senses are totally under the control of his inner self which is also called supreme consciousness.  In this stage the yogi realises the bliss.  In other words realising our own inner self is the ultimate joy that leads to bliss.  Station could also mean a well activated ājña cakra, where one could control his senses.  Stages mean the level of consciousness.  The highest stage of consciousness is called turya stage.  The will power with which a yogi establishes his commune with Śiva is called Umā or Kumārī.  A yogi treats everything as the same.  He does not distinguish between external and internal, I and his, good and bad, etc.

This explanation is not out of place here as this nāma talks about controlling senses that wander like horses.  There are plenty of spiritual rewards for controlling the senses. Śaktī alone is capable of taking one to Śiva, the Supreme Brahman.  Śaktī is māyā.  Unless māyā is dispensed with, the Supreme Self cannot be realised.   The will power for establishing commune with Śiva is provided only by Śaktī who is called Umā in Śiva sūtra-s. 

Therefore, Lalitai manifested in different forms and names is the cause for sense-impressions and She alone can remove those impressions, to proceed to higher planes of consciousness and to establish commune with Śiva.  Once Śiva is realized, one eternally remains in bliss. 

Katha Upaniṣhad says senses are horses and the body is the chariot.  Objects are the road and Self is the enjoyer (owner of the chariot and horses).  Knowledge is incapable of discriminating between good and bad and when connected with uncontrollable mind, then it is like a charioteer or the driver who has to deal with the uncontrollable horses (mind out of control causing all types of miseries).  Such explanations are found in Devi Māhātmya (Durgā saptasatī) and Bhagavad Gīta as well.

LALITHA SAHASRANAMAM 64,65

Devarṣi-gaṇa- saṃghāta -stūyamānātma-vaibhavā  देवर्षि-गण-संघात-स्तूयमानात्म-वैभवा (64)

From this nāma, till nāma 84, Her slaying of demon Bhaṇḍāsura is described.  Deva + rṣi + gaṇa.  Deva means gods and goddesses, rṣi means sage and gaṇa means demigods.  Agni purāṇa says that there are seven types of gaṇa-s.  For example Rudra gaṇa-s mean the assistants or helpers to Śiva.  There is a separate stanza (11) in Śrī Rudraṁ offering prayers to Rudra gaṇa-s.  Rṣi-s mean great sages like Vasiṣṭha, Nārada, etc. Nārada is also called Deva rṣi.  She is worshipped by gods, goddesses, sages, demigods and goddesses.  Stūyamānātma means worshipping.  Vaibhavā means all pervading.  Only Brahman or Pramātman is all pervading.  Deva-s and rṣi-s will not worship anybody below the grade of the Supreme Brahman.  So this indirectly implies Her status of nirguṇa Brahman.

It is also said that sage Nārada (deva) approached Lalitai to slay demon Bhaṇḍāsura who was causing immense trouble to Deva-s and rṣi-s.  The deeper meaning of this nāma is - demons here mean the ego arising out of ignorance.  Lalitā is approached by them to absolve them of their ego, as She alone is capable of absolving them.  Sins are committed because of ego.

Bhaṇḍāsura-vadhodyukta-śakti-senā-samanvitā भण्डासुर-वधोद्युक्त-शक्ति-सेना-समन्विता (65)

She is ready with Her army to wage a war against Bhaṇḍāsura.  Her army consists of various goddesses mentioned in Śrī Cakra.  There is a story associated with this nāma.  Manmatha, the god of love was burnt by Śiva to ashes.  Gaṇeśa, playfully collected the ashes of Manmatha and created a man.  Brahma, the lord of creation on seeing Gaṇeśa’s act said bhaṇda bhaṇda meaning well done.  That was how the demon was named as Bhaṇḍāsura.  Since Manmatha was burnt by the fierce fire of the third eye of Śiva, Bhaṇḍāsura was said to be all powerful.  He was an embodiment of evils. 

Bhaṇda also means bondage.  Śiva Sūtra (I.2) says jñānam bhandaḥ.  The explanation given to bhandaḥ is limited knowledge.  This means ignorance is the cause for bondage.  Bondage refers to attachments, desires etc.  Since lack of knowledge is the cause for duality, it is called bondage.  If one has knowledge, he will say I am That (Brahman).  Innate nature or unconditioned state of mind is called ānava mala. It refers to the limitation pertaining to empirical individual.  It is the primal limiting condition which reduces universal consciousness to a jīva or individual soul. This state of mind is called innate because, the mind does not realise the Brahman and as a result gets bonded.  Liberation is needed to get out of this bondage.  This liberation is possible only with knowledge.  There is another interpretation for such a situation in Śiva Sūtra (I.6) which says that by intense awareness, the various śakti-s (various acts of Śaktī) are united causing the disappearance of the universe (māyā or illusion and duality), leaving the Supreme Consciousness (the Brahman) to be realized.  This process is nothing but Self-realization.   

The secretive meaning of this nāma is – Lalitai is ready to give us liberation from the cycles of birth and death, provided we have inclination to know about Her.  Bhaṇḍāsura is an embodiment of ignorance and resultant evil acts.  She is ready to wage a war against ignorance and its associated acts.  Śakti-senā means Her different acts, not just creation but sustenance and dissolution as well.  Her different acts are symbolically represented by various goddesses represented in Śrī Cakra (nāma   996).  

OUR BRAIN AND MIND

Our brain and mind play an important role in our consciousness. Higher level of consciousness can be achieved by making a beginning with internal introspection, which is possible only through meditation. The level of consciousness can be modified by regulating prana which is called the life energy. The prana if regulated properly at the various chakras lead to mystical powers. The level of spirituality varies at each of the chakras. Obviously spirituality is at its lowest ebb at muladhara or base chakra. The prana and consciousness makes the kundalini ascend to higher chakras, where higher level spirituality is realised. The spiritual level of a person is directly connected to his attitude and behavior. Let us call prana and consciousness together as spiritual energy. If this spiritual energy ascends to higher chakras, apart from higher level of spirituality, higher level of positive attitude and positive behavioral pattern is also achieved. Spiritual energy is the pilot engine for kundalini energy. Unless the spiritual energy cleanses a chakra, kundalini energy will not reach that chakra. This has already been discussed in our series on kundalini. The former is only the energy and latter is the Spirit itself. Cleansing and activating the chakras with spiritual energy is possible for all of us. Higher level of awareness and slow and deep breathing are the only requirements for activating the spiritual energy. Surely one can afford to spend a few minutes daily on this, in order to develop positive attitude in life. When the spiritual energy reaches higher chakras you develop all positive qualities. Such positive qualities not only develop your skills but also improve your body language and confidence level. Therefore spirituality does not deal with the Spirit alone, but also deals with behavioral science. Praying to God is nothing but the union of body, mind and consciousness. If any of the three does not unite with the other two, prayers are not answered. If they are well connected, the prayers are always answered, without exception. It is my personal opinion that prana does not mean the air we breathe in. Prana is the combination of breathing and consciousness. When you are able to concentrate on a particular chakra, your inhalation and exhalation is automatically visualised in that chakra. You may not be aware of this phenomenon when your level of consciousness is very high. Undoubtedly kundalini meditation is the best way to realise the God. But we have to remember that it is not the only way. First develop your positive qualities, which will form a strong foundation to higher level of spirituality. Do not attach too much importance to kundalini meditation. Kundalini will be aroused automatically if you could spend five minutes of practice daily on the lines discussed above.

LALITHA SAHASRANAMAM 59 - 63

Mahāpadmāṭavī-saṃsthā महापद्माटवी-संस्था (59)

She dwells in a great forest full of lotus flowers.  Lotus flower grows only in water.  Nature’s bounty has been mentioned here.  Big mountains with high peaks were referred earlier.  Now indirectly the water bodies are mentioned.  Mahāpadma also refers to a type of elephant. 

This nāma talks about the crown cakra or sahasrāra, situated above the six cakra-s of our body.  A minute aperture in the centre of sahasrāra is called brahmarandhra or padmāṭavī.  The divine energy enters human body through this aperture only.  Human contact with higher planes is established through this aperture.  This aperture is connected to all the six cakra-s.  Lalitai conjoins Her consort Śiva in sahasrāra.  This nāma talks about Her domicile in the middle of a thousand petal lotus or sahasrāra.

Kadaṃbavana-vāsinī कदंबवन-वासिनी (60)

She lives in the middle of kadaṃba trees whose flowers have divine fragrance.  Her Cintāmaṇi graha is surrounded by a forest of kadaṃba trees.  Nature’s greenery is mentioned here.  By such narrations, Vāc Devi-s describe Her pṛthivī tattva, the Nature.  She is also called Mother Earth.   There are about twenty five walls around Her Cintāmaṇi graha, each wall representing a tattva.  This Kadaṃba vana (kadamba forest) is situated between the walls of gold (eighth wall) and silver (seventh wall).

It is interesting to note that all the goddesses of Śrī Cakra intersect each other in the place between seventh and eighth walls.  There are twelve Vedic (solar) months corresponding to English calendar.  These twelve months are grouped under six ṛtu-s, each ṛtu consisting of two months.  Each ṛtu is ruled by a god.  These six gods along with their wives live in their palaces situated between third and eighth walls or forts of Śrī Pura.

In between the walls of gold and silver Mantrini Devi who is also called Śyāmala Devi has a palace where She resides.  She is the authority of ninety bīja-s of Brahma Vidyā.   Refer nāma 10.

Vāc Devi-s narrate how Lalitai controls even minute things.  From the literal angle certain nāma-s may appear insignificant.  But each and every nāma of this Sahasranāma has inner and secretive meaning and also a bījākṣara.  By and large, such secretive meanings are not disclosed to everyone.  People knowing the secretive nature of this Sahasranāma are extremely rare to find. 

Sudhā-sāgara-madhyasthā सुधा-सागर-मध्यस्था (61)

She resides in the middle of the ocean of nectar.  Sudhā means nectar, sāgara means ocean and madhyasthā means centre.  Sudhā-sāgara is a place in sahasrāra.  Just before sahasrāra, there is a place called soma cakra.  When kuṇḍalinī reaches this soma cakra, due to the extreme heat, a liquid flows down through the throat (nāma 106).  This liquid is called sudhā as its viscosity and taste resembles nectar.  This liquid is also called amrṭavarśinī. Amrṭam also means nectar.   She being present in the middle of this soma cakra in the midst of ocean of nectar causes this nectar to flow into all the 72,000 (nāḍi-s) nerves of human body.  It is said that, if this nectar flows into our body, it does not cause death to the physical body.  However this is possible only during advanced stage of kuṇḍalinī meditation.  This is said to be the reason for long life of great sages.

Sudhā sindu also means the bindu in the centre of Śrī Cakra.  This is mentioned in Saundarya Laharī (verse 8).  This nāma attains great importance because it talks about amrṭavarśinī and the bindu.

Kāmākṣī कामाक्षी (62)

She has lovely eyes.  Her eyes are full of grace, compassion and mercy for the universe.  That is why, Her eyes are so beautiful.  She fulfils all the desires of Her devotees by Her looks alone.  Normally, our thoughts are reflected through our eyes.  Kāmā is the combination of two bīja-s kā + mā.  kā means Sarasvatī and  mā  means Lakṣmī.  These two goddesses are said to be the eyes of Lalitā.  Kāmā also means Śiva.  This can mean that She is the eyes of Śiva. 

Kāmadāyinī कामदायिनी (63)

She fulfils whatever  is desired.  There are several interpretations for this nāma.  Kāma means Kāmeśvara, a form of Śiva.  Dāyini means giver.  It has been discussed earlier that Śaktī alone leads to Śiva and there is no direct access to Him. She takes Her devotees to Śiva, the supreme prakāśa form, the nirguṇa Brahman (Brahman without attributes).  She is like a veil around Śiva and unless this veil is removed, Śiva cannot be realized.  This veil can be removed only at Her will. 

Brahma, the creator gave Her two names Kāmākṣī and Kāmeśvarī.  This is because of Her omniscient nature.  Brahma honoured her with these two names, because He was so impressed with all Her activities, which She does by mere glance.  This interpretation indicates Her vimarśa form.  Dāyini also means inheritance.  She inherits Śiva, meaning that Śiva belongs to Her (possible obsession!).

The 59^th  nāma secretly refers to Vārāhi Devi, 60^th  nāma   refers to Śyamalā Devi, 61^st  nāma   to Kāmākṣī Devi and 62^nd  nāma refers to Mahā-tripura-sundarī (nāma 234, another form of Śaktī).  These references are highly subtle in nature. 

With this, the description of Her physical or gross form ends. Nāma-s 64 to 84 narrate the slaying of demon Bhandāsura. Here begins the narration of Her Supreme form and these recitals are also equally secretive in nature.

DEVELOP YOUR CLAIRVOYANT EYE

As we have discussed kundalini at length, we should also know about our energy field. You need not be clairvoyant to study your energy filed or of others. It is a simple procedure of observation and concentration. Our physical body is surrounded by two types of energies. The one that is immediately around our physical body is called inner energy field and appears smoky in colour. Normally this extends one or two inches from our physical body. The other one is around this inner energy field and is luminous in nature and could extend several inches beyond the inner energy field. This can be called outer energy filed. Every living being will have these two energy fields around them. Observe the following steps in studying your energy filed first. Stand before a mirror and your head portion should be clearly visible to you. Have some dark background behind your head. Ensure that your head gets some light. Now move your eyes in such a way that you are able to concentrate and observe the area just above the top of your head (crown chakra). After a minute or two, you will be able to see the smoky inner energy and luminous outer energy around your head. By constant practice, you can develop your clairvoyant eyes perfectly. Once you are through with the study of your own aura (the energy filed), you can study the aura of others as well. In due course, by merely looking at a person you will be in a position to assess his energy level. The level of energy filed is an indicator of a person’s qualities.

LALITHA SAHASRANAMAM 55-58

Sumeru-madhya-śṛṅgasthā सुमेरु-मध्य-शृङ्गस्था (55)

From this nāma   till 63, the narration of Her abode begins.

Sumeru means in the midst of mountains called meru.  She lives in the centre of Meru Mountains.  Vāc Devi-s in nāma   52 said that Lalitai is seated on the left thigh of Śiva, union of static and kinetic energies.  Now they are discussing about her palace.  Meru mountain range has three peaks and if a line is drawn connecting them, a triangle is formed.  In the midst of this triangle there is a taller peak than the rest of the three where in Lalitai resides.  Sage Durvāsa in his master piece Lalithāstavaratna says “I salute the three peaks (the shorter ones) which are abodes of Brahma, Viṣṇu and Śiva.  In the midst of these peaks, there is another peak much higher than the other three.  The golden rays are beautifying this peak and I worship it.”

Possibly this could be the description of Śrī Cakrā.  In the middle of Śrī Cakrā there is a triangle and in the centre of this triangle there is dot called bindu in which Lalitai lives with Her consort Mahā Kāmeśvara.   Nāma 52 is contemplated on this bindu.

Śrīman-nagara-nāyikā  श्रीमन्-नगर-नायिका (56)

She owns this auspicious and wealthy city called Śrī Nagara.  There are two narrations about this Śrī Nagara.  One is found in Durvasa’s Lalithāstavaratna and another in Rudra Yāmala (as told to Pārvatī by Śiva).  The former says that Śrī Nagara was constructed by celestial architect Viśvakarma.  Rudra Yāmala says that Śrī Nagara is in the midst of ocean of milk as an island called Ratnadvīpa  (island formed out of precious gems).  In the midst of Śrī Nagara there is another city called Śrī Vidya that is surrounded by twenty five walls, each wall representing a tattva.  So, She is the queen of such a place, from where She performs all Her three acts of creation, etc.

Cintāmaṇi-gṛuhāntasthā चिन्तामणि- गॄहान्तस्था (57)

She lives in a palace constructed out of Cintāmaṇi, one of the most valuable gems.  This gem is supposed to give whatever is desired.  This palace is on the northern side of Śrī Nagara, the city.  All the gods and goddesses go to this place to worship Her.  This is supposed to be the place of origin of all mantra-s.  Worshipping this place eradicates all mental afflictions. 

Pañca-brahmāsana-sthitā पञ्च-ब्रह्मासन-स्थिता (58)

She is seated on a throne made up of five Brahmans.  The five Brahmans are Brahma, Viṣṇu, Rudra, Īśāna and Sadāśiva (Some used to say Brahma, Viṣṇu, Śiva, Mahādeva and Sadāśiva).  Śiva, Mahādeva, Sadāśiva, Kāmeśvara are the different forms of Śiva.  Each form represents different acts.  Saundarya Laharī (verse 92) says that “Brahma, Viṣṇu, Rudra, Īśvara form the support of Your throne and Sadāśiva is the seat of Your throne”.  This nāma affirms Her highest authority of the universe.  But, Surely Vāc Devi-s could not have meant to name Brahma, Viṣṇu etc as support of Her throne and Sadāśiva as Her seat.  There is another interpretation for this Pañca-Brahman.  This could possibly mean the basic elements.  We have five cakra-s in our body (mūlādhāra to viśuddhi) and each of these cakra-s represent one element.  Mūlādhāra – earth element, svādhiṣṭhāna – water element, maṇipūraka – fire element (some are of the opinion that svādhiṣṭhāna is fire element and maṇipūraka is water), anāhata – air element and viśuddhi – ākāś or ether element.  Lalitai is sitting on these five elements, each element forming four legs of Her throne and one forming the seat.  This seems to be appropriate as She is the creator and creation is made out of the five basic elements only.  After crossing these cakra-s, one has to proceed to ājñā cakra where mind is controlled and then proceed to the crown cakra where the union of Śiva and Śaktī takes place.  This explanation suits the interpretations of certain other nāma-s in this Sahasranāma.   Nāma-s 249 and 947 also speak about this concept.  

A QUICK COMMUNE WITH GOD

In the present day circumstances, all of us have to be active to make a living. Naturally we are too busy to concentrate seriously on anything else except making money and to relax. After a day’s hard work, we do not have time to think about spirituality. In the mornings, all of us are involved in our daily chores. Therefore it is natural that we do not have time to think about our creator. Some of us could be offering prayers to God without any concentration. Such prayers are done as a mundane ritual without any purpose. If we do not make money, we will be failing in our duty in maintaining our family. Making money in a right way is not a sin. As a matter of fact it will add to our good karmas. So what is the way out to commune with God amidst our busy lives? Please follow the following simple procedure to establish commune with God. Please do not say that you cannot spare at least five minutes daily to thank your creator. Please relax and sit erect with your head slightly tilted backwards. Sit on anything of your choice. Do not waste time in sitting postures or breathing. The only thing that is important is your erect spine and relaxation. Close your eyes and look within between your eye brows. Visualise your favourite God or Goddess in your pineal gland. Over a period of time you will be able to visualize the deity very clearly. Once you achieve this, start your commune with Him or Her. But necessarily you have to practice five minutes daily. Choose your own time, before food or after food, before bath or after bath, anytime. There is no rule for your timing. Your convenience is paramount. You will notice remarkable improvement in your personality and prosperity. If time permits practice this at least for a couple of minutes before retiring to bed and thank Him.

LALITHA SAHASRANAMAM 53,54

Śiva शिवा (53)

There is no difference between Śiva and Śaktī; hence she is called as Śiva.  Śiva also means auspiciousness.  She is the embodiment of auspiciousness.  She is the icchā form of Śiva.  There are three types of śakti-s – icchā (desire), jñāna (knowledge) and kriyā (action).  Since Śiva is the Brahman and as such He does not have any desires.  But His icchā form is reflected in the form Lalitai.  Here desire means desire to self-realization. “Yatā Shivā –tatā Devi; Yatā Devi- tatā Shivā” is the saying.  Wherever Śiva is, there will be Śaktī and wherever Śaktī is, there will be Śiva.  That is why it is said there is no difference between Śiva and Śaktī. Elsewhere it is said that Pārvatī and Parameśvara cannot be separated from each other. This is compared to a word, which cannot be separated from its meaning.  They are considered as father and mother of the universe.  Scriptures say that there is no difference between Umā (Śaktī) and Śankarā (Śiva).  Śankarī is the consort of Śiva and is known as Śiva - Śankarī.

She is the māyā Śaktī that is connected to one’s consciousness.  How does she look like?  She is knowledgeable, self-illuminating (remember our discussions on self-illuminating Brahman), without qualities, the cause of destruction of saṃsārā (desires and related issues) and the bliss.  She is Śiva, the supreme Devi, the ocean of mercy and compassion.  Men of intellect get everything out of Her. 

There are two important points mentioned here.  One is that, Lalitai is in no way different from Śiva.  Both Śiva and Śaktī are in a single form only.  Only out of ignorance, we worship them as two separate individuals.  Secondly, assuming that we continue to worship Her individual form that has been described in the above verses, still we get all auspicious things.  This aspect is discussed in subsequent nāma-s also.

Svādhīna-vallabhā स्वाधीन-वल्लभा (54)

Her consort (Śiva) belongs to Her alone.  This confirms the interpretation of the previous nāma.  We have been discussing that Śiva alone created Her to take care of His three acts.  For this exclusive purpose, Śiva created Śaktī, the kinetic energy as opposed to the static energy of Śiva.  As She is the only creation of Śiva, it is said that Śiva belongs to Her alone.  Śiva is the cause of this universe and Śaktī is His power.  Without this combination, the universe cannot exist.  This is also confirmed by Saundarya Laharī (verse 1). Without being united with Śaktī, Śiva cannot even make a single move. 

Possibly this can also be interpreted as follows:  Brahman is omnipresent.  Soul is the jīva where karma-s of living beings are embedded.  Neither Brahman nor soul in their individual capacity can create a life.  Brahman needs the soul to function with a gross form and the soul needs the Brahman to get a birth.  Saundarya Laharī (verse 1) says that Śiva cannot act alone.  In the same way Śaktī also cannot act alone.   Since the verses are about Śaktī, generally negative points (not qualities) in such cases are vetoed. It is poetic way of expression.

With this verse, the physical description of Lalitai is concluded.  From nāma-s 53 to 64 it is going to be the description of Śrī Nagara, the place where Lalitai lives.  It can be observed in nāma-s 13-54, while describing physical form of Lalitai, some of them are delicate to discuss.  Not only in this Sahasranāma, but also in Saundarya Laharī such descriptions are found.  Generally a question arises, whether such descriptions are justifiable, beyond a certain level.  There could be two possibilities for such narratives.  One is the possibility of poetisation, which is generally allowed in poems.  One can apply this to Saundarya Laharī, composed by Ādi Śaṅakara.  How a great sage like Śaṅakara can make such descriptions?  Śaṅakarā is no ordinary person.  He is said to be the incarnation of Lord Śiva.  If this is true his descriptions can be accepted, subject to the question why he should express such things in public.  It is difficult to know the right answer.  There should be something extremely subtle in such descriptions, which cannot be comprehended by ordinary humans.  Take this Sahasranāma composed by Vāc Devi-s, who are always with Lalitai.  Further, this Sahasranāma was recited in the presence of Lalitai Herself.  If She found something wrong with the verses, She could have burnt these Vāc Devi-s.  She did not do so.  So, it is clear that such descriptions are approved by Lalitai Herself.  Her Pañcadaśī mantra is meditated upon Her bodily parts which are considered to be highly secretive in nature, though discussed moderately in this edition.  

Following could be the reasons for such descriptions in this Sahasranāma and elsewhere.  The first point is, in any poetic visualization, such narratives are permitted.  Poetic skills are expressed through such descriptions.  Second thing is to test a devotee whether he gets excited on such descriptions.  This is a sort of test before proceeding to higher awareness.  Thirdly, such descriptions are part of māyā played by Śaktī.   Unless māyā goes away from a person, realizing the Brahman is not possible and hence such descriptions fall under the gaze of māyā.  It could also mean the kuṇḍalinī energy and its path.  But beyond such reasoning one can think of, none has authority or right to analyze such narrations.  One has to understand that the world of illusion is full of desires and one has to cross such desires to reach higher planes of consciousness only after knowing such realities, as realising the reality alone leads to the Brahman.  Before closing the discussion on this subject, one should not forget that nirguṇa Brahman is formless and to realize nirguṇa Brahman, one has to realize the saguṇa Brahman (with qualities and form) first.  Possibly such narrations could help those not-so-intelligent (those who never heard about the Brahman) people to at least visualize the saguṇa Brahman, perhaps a stepping stone to spirituality.