LALITHA SAHASRANAMAM 147-153

Nirashraya (147) Ashraya means dependence. Taittiriya Upanishad II.7 uses the word ‘anilayane’ meaning not resting on anything and free from modifications. She does not depend on anything. She being the Brahman does not depend upon anything and on the contrary, everything depends upon Her. This nama more or less conveys the same meaning conveyed in nama 132. Possibly, ‘ashraya’ in this context could mean the gross body that supports the soul. Since She is beyond soul (remember that Brahman and soul are different. Soul is called jivan) there is no question of Her gross body. Since there is no gross body for Her, it implies that She is the Brahman. Nitya-shuddha (148) She is eternally pure. Impurity is associated with the gross body, hence the Brahman is always pure. Nitya-buddha (149) She is eternally wise. Knowledge is gained by experience whereas being wise (jnanam) is inbuilt. Knowledge is acquired from the wise. Brhadaranyakya Upanishad says IV.iii.30 says ‘the knower’s function of knowing can never be lost, because it is imperishable. But there is not that second thing separate from it which it can know’. The Brahman is self illuminating intelligence. Niravadhya (150) She is inviolable and without defects. Defects arise out of ignorance or ignorance is the cause of differentiating between defect and perfect. There cannot be any defect in the Brahman as it is eternally pure. Defects arise out desire, ego, etc. We have already seen in the earlier namas that Brahman is formless, action less, without attachments etc. Nirantara (151) She is without divisions. Brahman will neither divide nor multiply, as it does not change. It is permanent. Taittiriya Upanishad II.7 says ‘The person is frightened, if he makes even a little discrimination (discriminating his Self from the Brahman)’. Here the fear means rebirth. The point driven home is that the Brahman exists everywhere. The Brahman within you and me is the same whether you are in America or India. The time, distance and religion do not modify the Brahman. But it is out of our ignorance, we presume that we are different from the Brahman. Nishkarana (152) She is without cause. This is because She is the cause for this universe, yet another quality of the Brahman. Shvetashvatara Upanishad VI.9 says ‘There is none in this world who is his master or who governs him, and here is nothing by which he can be identified. He is the cause of all. He is also the lord of the jiva (soul), who is the lord of the sense organs. No one is his creator and no one is his controller’. Nishkalanga (153) She is without any stains. Stains arise out of sins. That is why those who do not commit sins are considered on par with God as such persons are extremely rare to find. Isha Upanishad 8 uses two words to describe the Brahman without stains. The first one is ‘suddham’ which means pure. The other one is ‘apapaviddham’ meaning unblemished. The Brahman is pure and unblemished. The sense of dualism is the cause for sins. These sins cause blemishes. Blemishes could be of anything viz. anger, hatred, jealousy, etc. These blemishes are responsible for not realising the Brahman within. These are called stains and She is devoid of such stains.

VARMA POINTS AND KUNDALINI

This article is in continuation of the previous posting. There are two marma points called ‘krikatika’ one on each side of the neck. In majority of the cases, these two marma points need proper massaging. The energy gets blocked in this area due to bad postures. Regular neck exercises remove the energy congestion here. This congestion happens on two counts. One is the inappropriate position of holding the head while doing kundalini meditation, whether the head is kept straight or pushed towards front of the body. The correct posture is to keep the head slightly tilted backwards. Second reason is not keeping the spine straight. There should be no bend in your spine area while doing kundalini meditation. These two ‘krikatika’ marma points are situated at the meeting point between the neck and the head. This can be felt by their protrusion. Strong pressure can be used for massaging these points. Sesame oil with a few drops of eucalyptus oil can be used to lubricate this area for massaging. Treating these marma points remove all the blockades above the throat chakra and clears the path for kundalini to ascend without any difficulty to the third eye chakra. There are two very important marma points in the body, one at the ajna chakra and another at the orifice of the sahasrara. The first marma point is called ‘sthapani’ situated exactly between the two eye brows, just above the nasal bones. From Ajna chakra kundalini has to cross a few minor yet powerful chakras to reach sahsrara. Congestion of prana and blockades are often found in the ajna chakra, as this is directly related to mind. Partially activated ajna chakra or third eye gives more problems than a dormant ajna chakra. One’s spirituality comes under the control of kundalini at the ajna chakra. Further guidance is received by the sadhaka from higher planes. Therefore there should be no blockages anywhere from ajna chakra onwards. If any blockages are developed around ajna chakra, there will be health problems like stiff shoulders, pressure in the forehead area, pressure in the back head area, pressure in the eyes (glaucoma), etc. While meditating focus should be on this marma point. This marma point is the cause for developing concentration. This is well connected to the pituitary gland. Lubricate this portion as explained earlier and massage this area for about five to ten minutes with circular movements applying pressure. This will relieve all the congestions and blockades from ajna chakra to sahasrara. The most important marma point in a human body is called ‘adhipathi’ which is located in the top of the skull. This is connected to the most sacred pineal gland which is the cause for internal illumination during meditation. There is an orifice in this area through which cosmic spiritual energy is received. Congestion and blockage in this area will prevent the cosmic energy entering our body. There is specific oil by name ‘tullia narayana taila’ which is very beneficial for massaging this area. Add a few drops of eucalyptus oil to this taila which make a perfect combination for activating the crown chakra and also removing all congestions and blockades in sahasrara. Use only the index figure to massage this marma point. You can also use your palms by applying moderate pressure. Maximum pressure that is possible with the index finger can be used. Massage this area using circular movements for five to ten minutes. Due to kundalini meditation, heat will be generated in the body. Normally this heat will come down once the mediation is over. In case of heat not subsiding use ‘neela bringadhi tailam’ in this area instead of tullia Narayana taila. If you can spare ten minutes daily, you can massage the last two marma points, sthapanii and adhipathi before bath continuously for about 15 days. If you are not able to get the mentioned oils, you can use either sesame oil or almond oil with a few drops of eucalyptus oil. Basically, sesame and almond oils are called carrier oils and are used to avoid friction. Any aroma oil should not be used without a carrier oil as that will cause damage to the skin.

CHAKRA BLOCKS AND MARMA POINTS

When kundalini starts its upward journey, it needs a totally purified path. If there are any blockades in its way, kundalini could not ascend through the central canal of the spinal cord. We have already discussed in detail about these issues in our series on kundalini. When kundalini meditation is practiced, we should also know the ways and means of removing any blockades. In most of the cases there will be blockades and the practitioner may not know how to remove the blockades. Let us now try to understand how to remove these blockades. We have already seen that a physical body is formed out of three gunas viz. satwa, rajo and tamo gunas. These three gunas are associated with the five basic elements, akash (ether), vayu (air), agni (fire), water and earth. These three gunas in association with these elements produce three types of doshas. The doshas can be explained as liquid bodily substances such as blood, etc. When these doshas are present in the prescribed proportion in a body, the health of the body remains excellent. When there is an imbalance in these doshas, the health of the body is affected causing imbalance in the energy level of the body. This imbalance is the main reason for blockages in the path of kundalini. These blockades are also called energy blockades and chakra blockades. These blockades can be removed by pressing and massaging marma points associated with the blockade. These marma points are also called varma points. Dealing with marma points is called marma therapy and any kind of disease can be cured by proper marma therapy. But let us confine ourselves with those marma points that could cause blockades in the higher chakras. Marma points are those where important nerves, blood vessels, ligaments intertwine each other. Most of the marma points are placed where there are cavities or orifices. These positions of the marma points enable them to co-ordinate between the external cosmic energy and internal energy generated by prana and its modifications such as apana etc. If marma points are affected, the movement of the prana from one chakra to another is also affected causing blockades. Such blockades are removed mostly by pranayama and certain yogic postures. This is the reason for doing certain breathing and stretching exercise . First let us find out the methods of removing the blockades in the heart chakra area. There are two marma points in the back and these marmas are called ‘brihati’. These are placed in the back of the body in both the shoulder blades almost at the lower end of the scapula. Half of the marma point is located in the scapula itself and another half in the muscular area. Apply some oil for lubrication (you can add a few drops of eucalyptus oil) and massage for around five minutes around these two marma points in circular motion by applying moderate pressure. After completing this, go to the front side of the body where there is ‘hridaya’ marma in the centre of the sternum. After lubricating this area, massage this marma point by applying very light pressure. Higher pressure should not be applied as this will affect the heart. Treating these two marma points (brihati and hridaya) will remove all the blockades in the heart chakra. (To be concluded)

LALITHA SAHASRANAMAM 143-146

Nirupaplava (143) She is indestructible, yet another quality of the Brahman. There is another interpretation given which says that She produces ambrosia that spreads to the 72000 nerves in our body. Though this is true, when we are discussing nirguna Brahman, it is inappropriate to give this explanation here. Nitya-mukta (144) She is eternally free, another quality of the Brahman. To realise the Brahman, one has to be eternally free and devoid of bondage. Nirvikara (145) She is devoid of changes. Brahman does not change. There are two aspects of creation viz. Purushan and prakrti. Purushan is the Supreme consciousness that is free of bondage, full of knowledge and creative power. It is pertinent to note that if one has power to create, he has to possess the requisite knowledge for his creation. If creator does not possess sufficient knowledge, his creation goes haywire. This fact assumes importance in the context of kundalini meditation. Purusha is not associated with body, five senses and the mind. It does not undergo modification but constantly witnessing those countless modifications that happens around it. Prakrti is opposite of Purushan. Prakrti is the root cause of creation and undergoes changes continuously. It is associated with three gunas. When Purusha and Prakrti conjoin, universe is created. Devoid of changes here mean with regard to 23 tatwas. They are mahat, ego, five tanmatras (sound, taste, smell, light and touch). These seven are called cause. Five organs of perception, five organs of action, five basic elements and mind make the balance 16. These 16 are called action. Therefore Prakrti is made up of cause and action and Purusha is devoid of this. But for creation both Purusha and Prakrti are required. This points out to Shiva-Shakthi union. But, in this nama She is addressed as Purusha, the Brahman. Nishprapancha (146) Prabancha means extension or expansion. She is without extension or expansion. Since the Brahman is athi (first) and anathi (without parentage) it does not have any control and does not require any modifications or changes. This is because the Brahman is complete which is called poornam. Mandukaya Upanishad verse 7 says ‘total cessation of the world as such, the embodiment of peace (here word ‘shantam’ is used. Refer nama 141 ‘shanta’), the total of all that is good (word ‘shivam’ is used here), one without a second (this is because of athi and anathi), the fourth state (turiya state, the other three being, sleep, dream and deep sleep stages which are called jakrat, svapnam, sushupthi). Think this turiya as the Self and this is to be realized’. The Brahman is beyond the three stages and can be realized only in the turiya or the fourth state. This state is the embodiment of peace and all that is good. We will deal with this turiya state in a more detailed manner elsewhere. All these interpretations go to indicate the nirguna Brahman. This nama means that She is without any expansion as the Brahman will never undergo changes.

LALAITHA SAHASRANAMAM 139-142

Nirguna (139) She is unconditioned with gunas. Guna means satva, rajo and tamo gunas. These gunas are responsible for the formation of gross body and originate from ‘prakrti’ (the source of objectivity) which is also known as maya. Please recall ‘maha maya svarupini’ that we have discussed earlier. Please use google search in the sidebar to know more about this. Since She does not have a gross body She is called nirguna. The Brahman alone is without gunas, as Brahman does not have a gross form. Svetashvatara Upanishad VI.11 says ‘ekah devah’ God is one without a second. Since ‘devah’ also means luminous, this word means only the Brahman as Brahman alone is self illuminating. After identifying the Brahman, the Upanishad talks about the qualities of the Brahman. It says ‘without attributes and uncondtioned’. All these confirm Her as the Brahman. Nishkala (140) She is without bodily parts. This nama is an extension of the previous one. Because of being nirguna, She is nishkala. Kala means parts. Brahman has no parts in literal sense. Krishna gives more clarity on these two namas. He says ‘the living entities in this conditioned world are my eternal fragmental parts. Due to conditioned life, they are struggling very hard with six senses that include mind’ (Gita XV.7). This is beautifully explained in Vijnanabhairava verse 146 thus ‘Unswerving buddhi without any image or support constitutes meditation. Concentration on an imaginative representation of the divine with bodily parts is not meditation.’ This is possible only with knowledge (and this knowledge is provided in this web site!). Thus it is amply made clear that the Brahman is without form and meditation with form is not a meditation on the Brahman. Shanta (141) First, notice the absence of negation in this nama. Any prefix with nish or nir means negation of the quality mentioned in that nama. For Example ‘kala’ means parts and ‘nish-kala’ means without parts. This nama means that She is calm and tranquil. Svetashvatara Upanishad VI.19 says ‘nishkalam, nishkriyam, shantam, niravadyam, niranjanam’. This means that the Brahman is without form, without action, tranquil, above reproach and without any blemish’. All these qualities of the Brahman are cited by Vak Devis in this Sahasranamam. One more quality of the Brahman tranquil is described here. Please remember that we are now discussing the qualities of nirguna Brahman (the Brahman without form and attributes). To make us understand the nirguna Brahman better, certain qualities are negated in Upanishads as well as this Sahasranamam. When you are bound by the clutches of bondage, there cannot be any tranquility. Tranquility is considered as an essential quality for self-realization. Nishkama (142) She is without desire. This is the reason for the previous nama. When you have desires you cannot be calm. The explanations given in certain texts that She is without desire because all Her desires have been fulfilled is wrong and cannot be accepted. When we are talking about Her nirguna form, there is no question of ‘Her desires’ at all. Brahman cannot have any desires and this has been confirmed in earlier namas. These namas are in line with Brahadarayaka Upanishad II.iii.6 which says ‘neti neti’ meaning not this, not this. The Upanishad is zeroing on the Brahman by negating many known qualities. Finally this verse says ‘satyasya satyam’ meaning Truth of truth. It has identified truth as one of the qualities of the Brahman. This nama is in confirmation of Her Brahman status.

MANTRA FOR YOU

Spiritual advancement in most of us is not to the expected level because we pray to too many deities with too many mantras and slokas. For example for education we go to one deity, to get relief from health issues we go to another deity, for marriage to some other deity. The net result is that we lose focus on all the deities. This custom is more predominant in the case of planetary afflictions in horoscopes. All the horoscopes will have some affliction or other. Your karmas are reflected in horoscope. Only certain afflictions of the planets can be removed by remedial measures. Though simple and inexpensive remedies are available, people resort to remedies by spending money beyond their capacities. Ultimately, the desired result is not achieved. There is a concept called Ishta Devata or the form of a deity that you like most. This deity can be identified from a horoscope based on ‘atmakaraka’ planet. This deity helps you to advance spiritually. There is another concept called Dharma Devata. This is also to be identified from atmakaraka planet. The Dharma Devata helps you to achieve your goals and ambitions. But your mind set is more important than identifying your favourite deity from your horoscope. Suppose you have a liking for Vishnu, irrespective of your horoscope identifying Shiva as your Ishta Devata or Dharma Devata, you have to worship only Vishnu to get quick results. If you believe that Vishnu will solve all your problems, He will certainly do that. You need not run from one place to another to ward off the evil effects of planets. The best thing to advance spiritually and also to get rid of any difficulties that you may have is to chant a suitable mantra of your Ishta Devata or Dharma Devata or your most loved deity. There are plenty of mantras for all the deities. Most of these mantras will not fructify, unless some modifications are made in the mantra. Let us assume that your Ishta Devata is Lord Ganesha. His bijakshara is ‘Gam’. Let us also assume that in your horoscope Moon and Saturn are afflicted. In order to get rid of the evil effects of these two planets, you have to propitiate them. Each planet has its own bijakshras. We have already discussed about atma bijam in our earlier postings fructification of mantras in three parts. Let us assume that your atma bijam is ‘vam’. Now a mantra is to be formulated for your exclusive use. All mantras begin with OM. So the first letter is OM. Second will be your atma bija ‘vam’. Third is your Ishta Devata bija ‘Gam’. Then bijaksharas of afflicted planets are to be added. For Moon it is ‘som’ and for Saturn it is ‘sham’. Now the mantra will be Om-vam-gam-som-sham. All such mantras should end with ‘namaha’. So this is to be added at the end. But the atma bija ‘vam’ in its original form ‘vam’ may not work well. If a modification is made by adding ‘ram’ and making atma bija as ‘vreem’ the atma bija will bestow all prosperity. This atma bija is to be placed both at the beginning and at the end of the mantra. This is called encasing the mantra that gives potency to the whole mantra. The complete mantra will now be ‘Om-vreem-gam-som-sham-vreem-namaha’. You have to recite this mantra mentally visualizing your Ishta Devata. There are no restrictions on timing of recitation, number of times of recitation, etc. The more you recite, the mantra will have more potency and if infused to your deity, that deity will be with you all the time. Over a period of time you will be chanting this mantra unconsciously. No other remedies are required. You will never face difficulties in your life, subject to your karmas. Procedures for infusing life and removing curse to mantras are to be strictly followed. This has been discussed in the postings referred earlier.

LALITHA SAHASRANAMAM 133-138

Nirlepa (134) She is without attachments. Lepa means stain or pollution which is impure. Attachment is caused by bondage and bondage is the result of karmas. Karmas arise out of actions. She is beyond karmas arising out of actions. This could be interpreted in two ways. She is attached to her devotees. Many of the devotees are able to manifest Her in their bodies. In such situations, She becomes one with the bodies of Her devotees. The karmas of such devotees do not affect Her. In fact, if a devotee has such an opportunity, he is absolved of all his karmas. This is because of the fact that the divine energy can enter into a body, provided that body is suitable in all respects (such as strength, internal and external purity) to withstand the power of divine energy. In fact some of the ancient scriptures point out that the body of a devotee becomes pure by merely acquiring knowledge about Her. The second interpretation is in line with what Krishna says (Gita V.10) ‘One who performs duty without attachment, surrendering the result to the Supreme Lord is unaffected by sinful action’. Krishna also says ‘There is no work that affects me nor do I aspire for the fruits of action’ (Gita IV.14). Lalithai perfectly fits this explanation. She performs Her action as directed by Her Lord Shiva, hence karmas arising out such actions do not affect Her. This is the case of yogis also. Yogis perform worldly duties, perform rituals, sacrifices, external worships, etc but they surrender to God the results either good or bad arising out of such actions. The attire does not make a yogi, but only thoughts and actions make a perfect yogi. If one acquires complete knowledge about the Brahman and remain with the Brahman, karmas do not affect him. Nirmala (135) Mala means dirt arising out of impure matter. She is without such dirt. In the last nama impurity arising out of mind was discussed and in this nama impurities arising out of matter is being discussed. It is to be recalled that mind and matter is Shakthi. Mala is a sense of imperfection that leads to ignorance about the soul and hampers the free expression of the Supreme Self. This ignorance is caused by ego which is called mala or anava-mala. This nama says that if you get rid of attachments towards matter and dissolving ego, knowledge is attained. Presence of mala causes avidya which leads to confusion, dirt and darkness. This darkness etc can be dispelled by meditation on Her, thereby acquiring knowledge. It is interesting to note that all the namas that talk about niguna Brahman either directly or indirectly refers to meditation. Nitya (136) Nitya means eternal and without changes. As we are discussing about nirguna Brahman, one of the qualities of the Brahman is explained here. Brahadaranyaka Upanishad IV.v.14 describes the Brahman as ‘the Self is indeed immutable and indestructible’. Brahman is beyond changes and exists everywhere, omnipresent. Nirakara (137) She is formless. This is an important aspect of nirguna Brahman. The qualities of the formless Brahman are described one after another. Nirakula (138) She is without agitation. Though She is associated with ignorance or avidya, still she is not agitated. She is associated with ignorance, means She herself is the cause of avidya. When She is in the form of maya or illusion, she causes ignorance. Maya prevents the sadhaka to acquire knowledge. This nama means, even though ignorance is caused by Her, She herself is not agitated by this ignorance.

LALITHA SAHASRANAMAM 129-133

Sharachandranibhanana (129) Her face is like the moon in spring. Sharad means second half of October, November and first half of December. In a natural horoscope, each rasi represents a solar month. Two solar months are called a rutu and in a year there are six rutus. During this period the moon appears brighter and without blemishes. Please refer nama 133 also. Shatodari (130) She has thin waist. These two namas (129 &130) are connected to Her kamakala form, the details of which will be discussed in ’kamakala rupa’. Shantimati (131) She is never harsh to Her devotees. She tolerates certain acts of Her devotees that are not considered appropriate. Shanti means peace. She appears peaceful and tolerates only certain acts of Her devotees. She too has a tolerance level. Once that level is crossed by her devotees, She does not hesitate to initiate corrective measures. The corrective measures are carried out through her ministers like Ashvaruda or Varahi devis. With this nama, Her blessing aspect ends. Namas 132 to 155 discuss Her as Nriguna Brahman or Her formless form. Worshipping Her as Nirguna (without attributes or qualities) form is considered as an important aspect of worship and the result of such worship is described in namas 156 to 195. It is also interesting to note that Vak devis have chosen to discuss her nirguna worship first and saguna worship later (196-248). Niradhara (132) She is without support. She does not depend upon anybody. Chandogya Upanishad asks “that is finite, that is infinite, that is mortal, that is immortal on what does that rest? On its power or not even on its power?” Finite and infinite, mortal and immortal refers to the Brahman. The Brahman rests not even on its own power. This is ‘niradhara’. Shakthi is worshipped both internally and externally and the internal worship is better than the external worship. External worship is further divided into two categories- Vedic and Tantric. Tantric worship will be taken up for discussion separately. Internal worship is also divided into two categories, one is with form and another is without form. This has already been discussed under ‘kinetic kundalini energy’. Worshipping her internally without attributing any form is considered to yield immediate results which leads to self-realization. Niranjana (133) Anjana means a black paste (eye liner or kajal) that is applied to eyes of women. (Hanuman’s mother’s name is Anjana. “Anjana nandanam veeram” says a verse). When this paste is applied to the eyes, they look beautiful. Her eyes look beautiful without this paste is the textual meaning. But anjana also means ignorance. Ignorance is always compared to the darkness and knowledge to light. Nir means without. She is without ignorance. Vak Devis would not have coined this nama to mean that She is without ignorance. Ignorance and knowledge are associated with us and not with the Divine Mother as She is the embodiment of knowledge. Shveteshvatara Upanishad gives answer to this argument. It Says ‘Nishkalam, Nishkriyam, Shantam, Niravadyam, Niranjanam” (VI.19). The meaning is ‘no form, no action, no attachment, above reproach and without any blemish’. The Upanishad identifies the Brahman with such qualities. It also says ‘niranjanam’ which means without any blemish. Therefore Lalithai is without any blemish as Brahman alone is without any blemishes. The nama means that Her formless form is without any blemishes. In kundalini meditation, when you cross ajna chakra, you will be able to see light. In the initial stages, this light may have some blemishes and these blemishes vanish along with the practice. This is called Her blemish less form.

BLISS, SAMADHI AND KUNDALINI

The kundalini energy before its union with the static energy is divided into two types of energies, kinetic and dynamic energies. The movement of kundalini in the spinal cord is kinetic energy and when this kinetic energy manifests into action, it is called dynamic energy. Kundalini unites with the static energy, only in the form of dynamic energy. Therefore, it is imperative that kundalini in the form of kinetic energy is less potent than its dynamic form. All the siddhis can be attained only when kundalini remains in its kinetic form. When it manifests into dynamic form it does not care about its primordial stage and its sole aim is to unite with the static energy, which attracts kundalini like a magnet attracting a nail. Unless and until, the kundalini is transformed into dynamic form it cannot enter the sahasrara. When the union of powerful dynamic energy and the ever existing pure static energy which is also known as pure consciousness takes place, bliss is realized that ultimately leads to the stage of samadhi. This process confirms our earlier discussions under the label kundalini in this blog. When dynamic kundalini unites with static consciousness at the sahasrara, the potency of the kundalini is reduced. This means kundalini does not act in the same way as it has acted earlier, because it is now under the grip and control of the highest level of consciousness. This consciousness is connected to the cosmos through an orifice in the sahasrara. At this stage the consciousness is filled with divine energy. This divine energy is called pure consciousness because of its connection to higher planes. This is called Shiva and that is why Shiva is always called pure. The dynamic nature of the kundalini gets depleted when united with static energy and you feel the result of this union in your thoughts and actions that undergoes changes. You now become less attached to worldly affairs. These changes take you forward in spirituality as a result of which you realize the bliss and the ultimate samadhi.

KINETIC KUNDALINI ENERGY

The liberation can be attained by different means and kundalini arousal is one among them. Kundalini is always considered as feminine kinetic energy and posited in the centre of our body, the perineum. It is not necessary that one can attain liberation only by meditation be it kundalini meditation or any other form of meditation. The precondition for liberation is devotion. When your mind is well tuned towards God, without much effort you start realizing yourself which is another condition for final liberation. The important difference between kundalini meditation and other types of God realization is the union of Shakthi and Shiva in the former, which is not the case in the latter. You need to have the highest level of concentration in the case of kundalini meditation as you have to move your consciousness from one chakra to another. On the contrary, in other methods you need to have more knowledge and intellect. In such cases dhyan slokas and mantras play an important role. You visualize the deity with the aid of dhyan verse and over a period of time you strongly establish your contact with the deity by infusing the potency of the mantras and making the deity very powerful. At one stage, this deity will help you whenever you need its help. A very personal and strong bondage is established between you and the deity. In the case of kundalini meditation, you have to arouse the kinetic energy at the perineum by certain bhandhas and mudras. Arousal of kundalini is also linked to your karmas. Unless you have a clean karmic account, irrespective of your efforts kundalini will not ascend. If you are able to unite the feminine kinetic kundalini energy with the masculine static Supreme Consciousness, you become a creator yourself. When kundalini ascends from one chakra to another, she confers super human powers or siddhis. These siddhis may be misused by a person with a bad karmic account. As God acts as per the law of karmas which is also called the law of the Lord, kundalini will not rise when there is a bad karmic account. After all kundalini is the Supreme Shakthi and She acts as per your karmas. Unless this kinetic energy unites with the static energy, the kinetic energy is known and recognized as a separate entity. The kinetic energy as an individual entity is extraordinarily powerful and could cause extensive damage, both within you and outside. But when the kinetic energy unites with the static energy, the potency of the kinetic energy comes down drastically, as after the union, it cannot function independently and controlled by the static energy. Shakthi comes under the control of Her own Creator. There are two stages to this union. One is gross and another is subtle and the former leading to the latter. Gross union is the merger of two forms viz. Shakthi and Shiva that is visualised. This described in detail in Lalitha Sahasranamam 98 In the subtle form of union, the active and dormant principles of consciousness that are represented by Shakthi and Shiva merge to form the Supreme consciousness. There is no visualization here and thus the union is complete and total. There is nothing beyond this. If you are able to reach this stage, there is no more birth for you as you stand liberated.

LALITHA SAHASRANAMAM 124-128

Sharvani (124) Shiva has eight forms that correspond to the five basic elements (akash, air, fire, water and earth), soul, sun and moon. Bhima form is akash, Ugra-wind, Rudra-fire, Bhava-water, Sharva-water, Pashupati-soul, Ishana-sun and Mahadeva-moon. Sharva form of Shiva represents water element and Sharva’s (water form of Shiva) wife is called as Sharvani. Their son is mars, one of the nine planets used in astrology. For performing remedies for the afflicted planets, you have to go to the root of the afflicted planet/s and perform propitiation accordingly. The ill effects of the planets will not be totally eradicated by merely performing homa or visiting certain temples of the planets. Likewise, the day and time of the ritual to be performed is to be fixed taking into account the star lord and its sub lord. For example, in a horoscope planet mars is afflicted, performing remedies on a Tuesday is not correct, but it is to performed on a day connected to the start lord or sub lord of planet mars. More importantly, performing rituals alone will not eradicate the evil effects of a planet. Poor feeding (poor does not mean beggars and you have to identify the right person and feed him) is very important in eliminating the evil effects of a planet. They are to be fed by your own hands and not through somebody. Mantra japa is another useful way to ward off the evil effects of planets. If someone is close to self-realization, no planet will affect him/her. Sharmadayini (125) Sharma means happiness. She confers happiness on Her devotees. Conferring happiness is her habit and quality as She is the Divine Mother. Shanakari (126) Wife of Shankara, a form of Shiva is known as Shankari. Sham means happiness and kara means doer. Therefore Shankara is known to give happiness and his wife Shankari has the same quality. That is why Shiva and Parvathi are known as father and mother of this universe. Srikari (127) Sri means all types of prosperity. It also means wealth, happiness, beauty, attraction, auspiciousness, etc. Since She has all these and also gives all these to Her devotees, She is known as Srikari. Vishnu Sahasranamam nama 611 is ‘Srikara:’ which means the giver of wealth to His devotees. In fact there is no difference between Vishnu and Lalithai. Vishnu is known for auspiciousness etc and there is no difference between them. There is brother- sister relationship and Vishnu is elder to Lalithai. Other namas in this Lalitha Sahasranamam confirm this. They are 267. Govonda-rupini, 298. Narayani, 893. Vishnu-rupini, etc. Srikara’s sister is Srikari. Saadhvi (128) She is chaste. When someone has huge wealth he is called Lakshmi pathi, meaning husband of Lakshmi. Most of the interpretations for this nama are irrelevant. Is it right to call someone who has got wealth as husband of Lakshmi. Lakshmi in this context means the physical wealth and not the goddess of wealth. Lakshmi pathi then means the owner or possessor of physical wealth. Rich men normally consider their wealth on par with their wives. Shankara in SL 96 refers to this illustration. It says “Poets woo Goddess Sarasvati (goddess of Speech) and claim to be Her husband and those who have wealth claim that they are husband of Goddess Lakshmi. But you are by your thought and actions always with Shiva”. The interpreters intend to say that nobody can claim Lalithai like other Gods and Goddesses as She is beyond comparison with other Goddesses. The problem in the interpretation arises with the Sanskrit word ‘pathi’ which generally means husband. But there are other meanings for this word such as master, lord, owner, possessor etc. Therefore ‘pathi’ in this context does not mean husband but refers to a person who owns wealth or who owns knowledge and wisdom, or who has mastered the art of speech. Shankara would not have meant to mean husband in his verse. Why Lalithai is called as chaste is because, She always remains with Shiva. She considers Shiva as ‘pathi deva’ which means a wife who regards her husband as divine. This is the right explanation for this nama as She was created by Shiva and therefore She considers Shiva as divine husband. ‘Pathi vedanaha’ means Shiva.

LALITHA SAHASRANAMAM 121-123

Bhayapaha (121) She dispels fear. Please visit fear to know more about fear. Taittitriya Upanishad II.9 says ‘having known the Brahman, he is not afraid of anything as there is none by his side’. He is with the Brahman who is always a witness; therefore Upanishad says that there is none with him. Brhadaranyaka Upanishad I.iv.2 says ‘If there is nothing else except me, where is the question of fear’. The cause of fear is the existence of a second person. The existence of second person is felt only out of ignorance. In fact there is no second in this universe. It is only the same Supreme Self within you prevails in everybody which is mistaken for the second. This happens out of maya. The very recitation of Her name will dispel fear. The same nama is 935th nama in Vishnu Sahasranamam. Soundarya Lahari verse 4 says that Her feet alone can dispel fear. But Shankara says that cycle of birth and death afflicted with samsara (bondage) is known as fear. He does not talk about fear from others. Shankara’s interpretation of fear is also confirmed by Sage Dhurvasa in his ‘Shakthi mahimna’. He says ‘jaramruthi nivaraya’ meaning relief from the fear of birth and death. Those who worship Her do not have the fear of birth and death. Mere recitation of Her name will dispel this fear. Shambhavi (122) Shiva is known as Shambu and His wife is Shambhavi. Vishnu Sahasranamam nama 38 is ‘Shambhavae’ which is interpreted as ‘the one who gives comforts to devotees’. In that way both Shiva and Lalithai give comforts to their devotees. There is a mudra called ‘sambavi mudra’ which is used in kundalini meditation. Focusing both the eye balls internally towards ajna chakra and lifting the consciousness upwards, by correspondingly raising the eye balls is called sambavi mudra. There are other interpretations also. There are three types of dikshas (initiations) and one among them is sambavi diksha. The other two are shaakthi and maantri. Worshippers of Shiva are called Shambavaas. She is the mother of Shambavaas. SL 34 says ‘shariram tvam Shambhoh’ meaning ‘you are the body of Shiva’. The next verse says ‘shiva yuvaati bhavena’ meaning ‘contemplating as the wife of Shiva’. Such narrations are plenty to affirm that She always remains as part of Shiva, both physically and mentally. Shambhavi also refers to a young girl of 8 years. There is a ritual explained in ‘Devi Bagavatam’ about worshipping Her in the form of a girl of 8 years. If such a ritual is performed as per the prescribed method, it is said that the devotee will become prosperous and wealthy. Sharadaradhya (123) Sharada means Sarasvathi, the Goddess of speech. She is worshiped by Sarasvathi. Sharada could also mean the vak devis, the authors of this sahasranamam. In India, She is worshipped for nine days in the month of October or November and this is called ‘navaratri’, meaning nine nights. Shakthi worship is always done in the nights as per tantra sastra. It is said that Vishnu is to be worshipped in the morning, Shiva in the evening and Lalithambigai in the night. Apart from the navaratri falling in the month of October/November, there are two other navaratris that are celebrated. They are called vasantha navaratri and sharada navaratri. Possibly this nama could mean sharada navaratri. Kalika purana says ‘Once upon a time in spring, in the ninth day you were awakened by devas. Hence you are known to the world by the name Sharada”. This nama means that she is worshipped by knowledgeable (knowledge gained from Vedas and sastras) men.

LALITHA SAHASRANAMAM 120

Bakthi-vashya (120) She is controlled by devotion or She is attracted by devotion. Vashya means attraction or keeping under control. Shivananda Lahari (Shivananda Lahari is in praise of Shiva and Soundarya Lahari is in praise of Lalithambigai. Both have 100 verses each and composed by Adi Shankara) verse 62 refers the Divine Mother as ‘bhakthi janani’ meaning the mother thy name is devotion and ‘bhaktarbhakam rakshati’ nurses the devotee as Her child. When someone is overwhelmed with the feeling of devotion, tears roll down his eyes, his voice gets choked and gooseberry pimples appear. This could be followed by a body shudder. The next verse refers to the story of Kannappa Nayanar (KN). He was a great devotee of Shiva and his devotion is beyond explanation. KN used to worship Shiva in the form of a linga. KN did not know any rituals as prescribed by sastras. He used to offer raw meat to Shiva and Shiva also gladly accepted his offerings. One day, KN noticed blood oozing out of one of the eyes of Shiva. KN tried to arrest the oozing by trying different methods. But none of them worked. Then he thought for a moment and immediately, KN took one of his own eyes and placed in the place of the bleeding eye of Shiva. The oozing stopped immediately. The other eye of Shiva also started oozing blood. This time KN did not try any other methods. He placed his big toe on the oozing eye of Shiva as a marking, as he will not be able to see anything, and was about to remove another eye also. At that time, Shiva appeared before him. Such is the type of devotion which Shankara refers to in this verse. The verse says ‘the one who follows Kannappa Nayanar, his (the one who follows KN) footwear is used as kusa grass (dharba) for the kalasa (a pot containing water with mango leaves and coconut on the top with a cluster of kusa grass. When mantras are recited, the energy of the mantras gets transmitted to the water inside the vessel. This water is used for purification purpose. This is water is also used to purify a sadhaka and is called mantra bath. Kusa grass or dharba is used for all purification purposes) that is used to give a vedic bath to Shiva”. This is called devotion. True devotion is nothing but sincere love. Those who are ignorant say that Shiva and love are different. Those who are knowledgeable say that both Shiva and love are the same says Thirumular, the great Tamil saint. Sri Ramakrishna Paramahamsa says that those who are the masters in Vedas and sastras say this is right and that is wrong. Assuming there are defects in the ways of worship by such devotees, God will never mind the defects as He wants only a sincere devotion. He is ready to bless us, but we are not ready to get his blessings. This is because, the path followed by us is wrong. Krishna says in Gita 9.30 “Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination” and Krishna proceeds to say in the next verse “that my devotee never perishes”. In 17.28 Krishna says “anything done as a sacrifice or penance without faith in the Supreme is impermanent and useless both in this life and the next”. In 11.54 “Only by undivided devotional service can I be understood as I am” says the Lord. All the scriptures and srutis make a clear definition of devotion. Devotion can therefore be defined “as the subject where the feelings of ardent love blossoms within, expecting nothing in return, crossing the boundaries and limitations of all the prescribed rituals and gets transformed into an object where there is a desire to stay put with that object forever”.

COMPONENTS OF MAYA

We have sufficiently discussed to affirm that Shakthi is the kinetic energy. Mind and matter are the two components of this kinetic energy. Matter is perceived through the sensory organs that functions under the gambit of mind which alone could maneuver these sensory organs. This combination of mind and matter is called maya. As long as the body works under the influence of maya, the concept of duality continues. Therefore it is important to note, that maya will continue to exist in all the stages of spiritual life. If someone asks you to go beyond mind, that is not possible at all. Even if you want to go to the stage of turiya, you have to necessarily move your consciousness away from your body which is not possible without mind. Mind can only be trained and tamed but can never be dispensed with. It is an essential component of our living. The second component of maya is matter. An object can be identified only by the self. Of course, there is a process for this identification, like eyes seeing an object and conveying it to the mind etc and this we have already dealt with in this blog quite elaborately. This identification of the matter by the self is maya. The self we are talking about here is the jivatma or the soul. Every object in this universe is the manifestation of the kinetic energy. The fact is that Shakthi as the origin of all the objects and also exists in all the objects covers herself with a veil, makes the jivatma or the soul to identify that object as different from its own self. This concept is maya. But what this maya has to do with self-realization? It has a lot to do as we have seen earlier that it is associated with mind. Both mind and matter originate from maya which is known as Shakthi. Let us for a moment analyze how consciousness is created. Necessarily it has to originate from something or other. If we could analyze, we can understand that consciousness is the product of mind. The modification of the mind leads to different levels of consciousness such as super consciousness, sub-consciousness, consciousness and un-consciousness. The different stages of consciousness are not simply manifestation of the mind, but importantly they are the modifications of the mind. To progress in the spiritual path, modification of mind is important than manifestation, as manifestation is associated with thoughts and forms. This process of modification of the mind is called spiritual development. In the advanced stage of spiritual development the concept of maya undergoes radical changes due to the modifications that continuously take place in the mind. As you make further spiritual progress, the Truth is realized. But what is Truth? Atma in its original form is unconscious, which we have seen in earlier postings. It attains consciousness when it is associated with mind and matter. When atma does not have a gross form, it is unconscious. Mind and matter resurrects the unconscious atma back to life, which is called rebirth. Further progress is made by the resurrected atma according to its karmic account. This atma consists of two components prakasha and vimarsha. These two components are also known as Shiva and Shakthi or Jivatma and paramatma or soul and Brahman. Unless these two components unite, there is no creation. This is called the union of Shiva and Shakthi, which is the ultimate Truth.

LALITHA SAHASRANAMAM 115-119

Bhadrapriya (115) She likes her act of benevolence. She loves to shower her blessings on her devotees. Devotees are those who try to attain her by any of the means discussed earlier. The act of benevolence is done by her sacred feet. Bhadramurti: (116) She is an embodiment of auspiciousness. This is because she is also addressed as Shiva which means auspiciousness. The Brahman alone is auspicious. Therefore, She is addressed here as the Brahman. Vishnu Sahasranamam also says ‘mangalanaam cha mangalam’ meaning the best amongst the auspiciousness. Her very form is auspicious. Bhakta-sowbhagya-dayini (117) She confers prosperity on her devotees. There is a reference to ‘sowbhagya ashtagam’ (eight things that gives prosperity) in Agni purana. They are sugarcane, peepul tree, jeera seeds, coriander, cow’s milk and its modifications curd, butter and ghee, everything that are yellow in colour, flowers and salt. All these indicate auspiciousness and prosperity. Bhakti-priya (118) She likes devotion. Sivananda lahari verse 61 describes devotion. “The way a needle seeks a magnet, the way in which a creeper seeks a tree, the way in which a river unites with an ocean and in the same way when the mind seeks the lotus feet of Shiva it is called devotion”. ‘Devotion is beyond the three gunas – rajas, tamas and satwa. It is beyond desire. It grows every second. It remains connected with the Brahman. It is subtle and realized out of experience. Once realized, he always remains with That.’ This is what sage Narada has said about devotion. Sri Ramakrishna compares devotion to the flood that flows powerfully to the ocean in spite of the dams built to control the floods. Our mind, he continues, is not flowing but stagnant like a pond. Our mind gets stagnated towards devotion, which has to grow in every second. Viveka Chudamani verse 31 says that “amongst things conducive to liberation, devotion alone holds the supreme place. The seeking after one’s real nature is designated as devotion”. The point driven home in this nama is that nothing prevents a true devotee in realizing Her irrespective of the hurdles. She is delighted with such devotion and such devotees. What type of devotion and devotees? Those who worship internally, those who seek Her within. Devotees do not mean those who perform external rituals for a longer time. We have already seen that there should be a gradual transition to internal exploration from external rituals. Bhakthi-gamya (119) She can be attained only by devotion. Since She likes pure devotion, She can be attained by such a devotion only. Upanishads explain devotion in detail. Brahma Sutra says that the Brahman is realized through act of devotion, contemplation, deep meditation etc. Chandogya Upanishad II.23.1 says ‘brahmasmsthah amrtatvam eti’ meaning one devoted to Brahman attains immortality. Attaining immortality means staying with Brahman, without rebirths. This is possible only through devotion. Katha Upanishad II.i.1 says “Self-created God (Shiva) has also created sense organs that see outside and cannot see the Self within. But wise men seeking immortality (not willing to leave the Brahman) withdraw their senses from the external objects and see the Self within”. Such a realisation is possible only through devotion. Taittiriya Upanishad says ‘satyam, jnanam, anantham Brahma’(this epithet is often used by Satya Sai Baba) meaning truth, knowledge and everything is Brahman. It is apparent that the Brahman cannot be explained at all. At the most the Brahman can be compared to those things which we are aware of. But such comparisons cannot fully describe the Brahman. Such a great thing beyond comprehension can be known only through devotion. That is why Lalitha Trisati (nama 192) says that She can be attained only by devotion. Krishna confirms this by saying (Gita 18.55) “One can understand me by devotional service and when he is in full consciousness of me by such devotion, he can enter my kingdom”. “Only by undivided devotional service I can be understood as I am….and can thus be seen directly…” (Gita 11.54) This nama categorically affirms the importance of bhakthi (devotion) in realizing Her. In simple term devotion is nothing put pure love without expecting anything reciprocally.

THREE STAGES OF CONSCIOUSNESS

When Shakthi manifests as bliss, Shiva manifests as ananda (the total happiness, a stage that is beyond bliss). Both bliss and ananda are the products of consciousness. Therefore the subtle difference between them is only in the level of consciousness. Shiva is super conscious and Shakthi is sub conscious. What is the difference between these two levels of consciousness? Sub-conscious stage has impressions in the mind and super conscious stage is absolutely pure and without any impressions or vasanas. Super conscious stage is beyond consciousness and this stage is nothing but the ‘sunya’ as called by Buddhists. But the sub-conscious stage of Shakthi does not undermine her importance. On the other hand, it underlines Her importance. This is because vasanas or impressions of our mind are the cause for all our actions. The level of consciousness of Shiva and Shakthi depends upon their acts. Shakthi has too many acts to perform whereas Shiva has no act to perform. He has already performed His only act of creating Shakthi. Since Shiva has no acts to perform, his level of consciousness or awareness is considered supreme, as he has no thoughts. Thought is necessary, only if you want to do an act. It could be other way round also, as acts also create thoughts. The thought at this stage is called desire. This description of Shiva perfectly fits the description of nirguna Brahman. We talk about consciousness or awareness as we have to be aware of something that is not visible. When a thing is not visible, then it has to be realized. It is like the breeze. You feel the tender breeze that is not visible to you. In the same way nirguna Brahman is not visible and has therefore to be realized. When we involve ourselves with too many thoughts and acts, we cannot reach the level of super conscious stage, as we continue to be deluded by too many impressions. At the most, we can reach the level of sub-conscious stage. Sub-conscious stage is a stage where something extraneous to your mind forcing you to do certain act or acts. You are not even aware of your sub-conscious mind unless some thought triggers it. Typical example is Hanuman, who is not aware of his strength unless someone reminds him of his strength. Shakthi is the kinetic energy and controls everything sun, moon, planets, stars, living beings, literally everything. Without Shakthi no activity can take place in the universe. To put it in a different perspective, she is the mind and matter. Here She perfectly fits the description of saguna Brahman. She is sat (being), cit (sub consciousness) and ananda (the stage of bliss). There is difference between sat-cit- ananda stage of Shakthi and Shiva. Shiva’s sat-cit-ananda stage is complete and total in all respects. He is that (being), His cit is super consciousness and his ananda is total, not merely bliss. Shiva is beyond consciousness which is called pure consciousness. For creation, sustenance and dissolution, pure consciousness alone is not enough. This in combination with mind and matter alone can create, sustain and dissolve. This is the concept of Shiva-Shakthi union. The union of nirguna Brahman and saguna Brahman is called the Brahman. Therefore, Shiva-Shakthi union alone is called the Brahman, not Shiva alone or shakthi alone. Apart from super-consciousness and sub-consciousness stages, there is yet another stage called un-consciousness. The un-conscious stage of the mind is its original form. It is not aware of anything unless the mind is afflicted by impressions caused by sensory organs. So the un-conscious stage of the mind is its purest form. This purest form of the mind first gets transformed into conscious mind and the experience of the conscious mind causes impressions called vasanas in the sub-conscious mind. This is how the karmas are accrued and gets embedded in the soul which undergoes rebirths.

LALITA SAHASRANAMAM 112-114

Bhavani (112) Beginning from this nama till 131 the aspect of blessing Her devotees is described. Bhava means Shiva (particularly his form of Mahadeva) and ana means infusing life. She, the wife of Shiva gives life to all. Always remember that She is Sri mata. Since She gave back life to Manmata (Manmata is also known as Bhava) she is called Bhavani. Shiva is known as Bhava because, the universe was created from Him and He also sustains the universe. Though in terms of grammer Bhava and Bhavani may differ, but the actions of both Bhava and Bhavani remain the same. Please go through the posting ‘the Divine Mother’. The famous verse of SL 22 “Bhavani tvam” addresses Her as Bhavani. “When you are addressed as Bhavani, immediately you grant him the status of oneness with you”. That is why this nama is compared to the maha vakya (the great saying) “Tat tvam asi” (you are that) quoted in Chandogya Upanishad. Bhavani is considered as one of the powerful namas of Lalithambigai. Bhavanagamya (113) She is to be realized through the mind. Inner worship or mental worship is referred here. If this interpretation is correct, then it gives the same meaning as that of nama 870 ‘antarmuka-samradhya’. Possibly this nama refers to ‘Bhavana Upanishad’ which describes Her internal worship. In other words, this Upanishad provides all the details for worshipping Her in Sri chakra and her kundalini form. In the advanced stage of Sri Vidya worship, all the external rituals such as navavarana puja etc are to be stopped and sadhaka should worship Her only through meditation with the help of Bhavana Upanishad. This Upanishad emphasizes the union of knower, knowledge and the known. There is another interpretation for this nama. It says that meditation is of two types. One is meditating with the help of mantra and another is meditating with the meaning of mantra. For example one can meditate by reciting Panchadasi manta mentally. The second type is to understand the meaning of mantra and meditating on the meaning of such mantras. The latter is considered as powerful. That is why we have discussed sufficiently about Panchadasi mantra. Sri Vidya cult attaches a lot of importance to Guru and therefore one has to go by what his/her Guru says. But the transition from external rituals to internal worship (meditation) is very important, without which She can never be realized. This is the meaning of this nama. Bhavaranya-kutarika (114) She axes the forest of samsara. Samsara means indulging in worldly activities such as desire, attachment, love and affection causing bondage. Samsara is compared to forest. Forest consists of many trees. If you want to clean a forest you have to axe each and every tree in the forest. It is not just enough to axe the trees. You have to remove the roots too; as otherwise, trees will grow from the roots again. Unless every aspect of samsara is removed at the root level, the bondage is bound to rear its ugly head again causing rebirths and associated sufferings. But She does not axe samsara for all. She does it for those who address Her as Bhavani and for those who follow the Bhavana Upanishad. It is to be understood that those who mentally worship Her in terms of Bhavana Upanishad alone, addresses Her by Bhavani and reap the benefits.

THE DIVINE MOTHER

Under the posting ‘maya, the illusion’ we have seen that we cannot get rid of maya. All along we have been discussing that maya has to go before realising the Brahman. These two statements contradict each other. There could be no spirituality (spirituality is different from religion) without Shakthi, as She is the kinetic energy. Without being kinetic knowledge cannot be obtained. Assuming that you are always at home, doing nothing, how can you attain knowledge, at least in the initial stages? Once you gain knowledge out of experience, you can become static to extract the Truth from the knowledge you have gained. Being kinetic, gives you material knowledge and extracting the truth out of the material knowledge gained, you have to use your mind. Here we notice two aspects, one is material and the other is mental. The one without the other is just not possible. This combination of material and mental aspects is called Shakthi and She is also known as maya. This being the fact, why we should think of getting rid of Her? More so, when we call Her as the Divine Mother. Can we afford to get rid of our mother? The concept of maya is a complex issue and needs further study. When we say Shiva and Shakthi are one, it also implies that maya and the Brahman are one. We also know that neither Shiva nor Shakthi can independently function. Brahman is the cause for creation, sustenance and dissolution. When all the acts of the Brahman cannot be executed by any of them independently, none of them can be called as the Brahman in their individual capacity. But there is a difference between Shiva and Shakthi. Shiva does not undergo changes whereas Shakthi undergoes changes. Just because Shiva does not change, he still cannot be called as the Supreme Brahman. Shiva has dual aspects. One is that He is static and another is that He does not undergo changes or modifications. Therefore, it is appropriate to call Shiva as nirguna which means without qualities or attributes. He does not act nor concerned about any acts that happen in this universe. He is simply witnessing the acts unfolded by Shakthi and does not interfere in Her acts. Let us assume that our father does not care for us, what could be our position. Either mother has to take care of us or we grow on our own. But Shiva is not an irresponsible father. To take care of His children (the universe) He created Shakthi. The entire responsibility of nurturing us devolves on Shakthi. That is why Shakthi is called Sri Mata, the Divine Mother. As a dutiful, caring, affectionate and at the same time a tough and disciplined mother, She manifests in various forms and performs Her duties to Her children. That is why She has to be kinetic. She is like a successful boss of a major manufacturing unit who walks down length and breadth of the unit to know what is happening in the unit under his control. If the boss always sits in his chamber, he cannot be an effective boss. This we have practically witnessed during the present global recession. The word ‘successful’ is used to emphasize the fact that nobody can be successful unless he/she knows what is happening around him/her. Since Shakthi is aware of what is happening around Her, She continues to be a successful mother. Apart from being a successful mother, She is also an exemplary wife, as She executes the wishes of Her husband Shiva without any demur. This discussion will continue.

LALITHA SAHASRANAMAM 108-111

Shatchakropari-samsthita (108) She is above the six chakras starting from muladhara to ajna chakras. She is now at sahasrara, which is not a chakra. As sahasrara is above the six chakras, hence this nama. There is another interpretation possible. We have seen earlier, that She is the Brahman when united with Shiva. To realise the Brahman in sahasrara, one has to cross the lower chakras, all of which are associated with worldly acts. Sahasrara is above the worldly acts. That is why She is said to be above these six chakras, meaning that the Brahman is above the six chakras. Mahasahakthi: (109) Maha means festivals and asakthi means great liking. She has a great liking for festivals. Here festival means her union with Shiva. Festivities are of two kinds. One that is done internally and another is external worship. If we interpret this nama based on SL 9 ‘mahim-muladharae’, then it means only internal worship. She likes internal worship. We have already studied explanation for SL 9. Mahat means supreme. Her supreme power is spread across everywhere. In this context this nama means that she is the supreme power. Kundalini (110) She is in the form three and a half coiled snake in muladhara chakra. Her subtlest form is described in this single nama. Her subtler form ‘kamakala’ (322) is also described in a single nama. But vak devis used namas 13 to 54 to describe her subtle form. This also goes to prove the importance of inner pooja or meditation than the external rituals. The vital energy of prana is called kundalini. This lies in the muladhara chakra in the midst of fire that keeps our body warm. Any modification in this fire causes sickness. The sound of the kundalini can be felt by anybody. If your close both your ears tightly, you can listen to a hissing sound from inside. The base chakra is a triangle where icha, jnana and kriya shakthis (desire, knowledge and action) form the three sides of the triangle. From these three shakthis the sound of OM a,u and m is generated. Yogavasishta in nirvana prakarana talks about kundalini. Sage Vasishta says to Lord Rama “Like the coiled body of a serpent when it sleeps…like a plantain flower it is exceedingly delicate within…hissing like an angry female serpent…causing fluctuations in the mind. All other nadis are connected with this. This becomes purified only by the rays of jnana or knowledge….thus this shakthi rejoices in the name of ‘puryashataka’ (we have discussed about this earlier). Should the upward and downward actions of this kundalini shakthi be arrested by the control of prana and this prana be made to rest in the heart, diseases will never affect those who have such control.” Yogavasishta also talks about siddhis. Kanchi Paramacharyal in his magnum opus ‘Deivathin Kural’ observed that kundalini meditation has been commercialized and it has become a fashion to talk about kundalini. Vishnu sahasranamam Nama 907 is ‘kundali’. Bisatantu-taniyasi (111) She is like the minute fiber of a lotus stalk. This is the last of the namas that describe her subtlest form. She is like a young girl in the lower chakras as she makes sound in the muladhara chakra, gets dressed like a bride in the naval chakra and proceeds to meet her spouse Shiva in sahasrara. There are many references for this description. These descriptions ultimately point to the path of kundalini, the inner canal of the spinal cord which is extremely subtle and almost invisible. When kundalini ascends through this middle canal without any blocks or deviations, it shines like a lightning. Since it has such a potential power, it confers on the sadhaka certain siddhis before it reaches the crown chakra. If the sadhaka misuses such powers, he will not be able to realize the Brahman and also gets punished. Though She has the burning desire to conjoin her spouse, She certainly knows how her power has been utilized by the sadhaka during her stay in various chakras of the sadhaka. She never forgets the duties allotted to her by Shiva. Possibly, the Vak Devis used two namas to indicate both her minute (this nama), and mahat (nama 109) forms, as otherwise there is not necessity for them to talk about anything else after describing her minutest kundalini form in a single word (nama 110). Narayana suktam says ‘it is like a slender bristle-like appendage found on the bracts of grasses of golden colour and brilliant…’. Possibly this nama could also mean the chitrini nadi, which is the central canal of the spinal cord through which kundalini ascends and descends. With this nama the description of Her kundalini form ends and from the next nama, the description of Her blessings begin.

LALITHA SAHASRANAMAM 104-107

Rudragranthi-vibhedini (104) She breaks the Rudra granthi and proceeds to sahasrara. This is the last of the three knots. We have already seen that Panchadasi mantra has three kutas and each kuta ends with ‘hrim’. Therefore, Panchadasi mantra has three ‘hrim’s. Each ‘hrim’ represents one granthi or knot. The bija ‘hrim’ represent the chandrakala, whereas the other bijas in each of the kutas represent agni, sun and moon. Once this granthi is crossed, kundalini reaches sahasrara where she unites with Shiva. However, there are minor chakras in between ajna and sahasrara. The union of Shiva and Shakthi is represented by the bija ‘hrim’. Panchadasi mantra represents only the six chakras and three granthis. It does not mention sahasrara, which is beyond the subtle (mantra form) and subtler (kamakala form) forms of Lalithambigai. Once this last granthi is crossed, all the vasanas (impressions) go away leading to supreme knowledge. All along, till this point kundalini had to cross too many resistances to reach her final destination. In the next nama her destination is explained. When we are in the last leg of our journey to our domicile, (for example the flight is about to land) we always feel the happiness of seeing our kith and kin. This is the sort of happiness She feels at this stage. She is said to grant whatever boons you ask for. Shasrarambujarudha (105) She has now reached her destination, the sahasrara, where Shiva is waiting for her. Sahasrara is just below the brahmarandra, an orifice in the skull that connects us to cosmos (To my knowledge the existence of this orifice has not been medically proved. Perhaps this is like the pores that exist in our skin through which sweat comes out). The union of Shiva and shakthi takes place in sahasrara. The sadaka, who all along was worshipping only the Shakthi, begins to worship her along with her creator, Shiva. There are 50 alphabets in Sanskrit (in another version it is 51 including one more ‘la’). Based on these alphabets and multiplying this 50 by numeric 20 the numeric 1000 is arrived. This 1000 is said to be the number of imaginary petals of a lotus flower in sahasrara. Sudhasarabhi-varshini (106) There is one ‘soma chakra’ in the middle of sahasrara. When kundalini reaches this chakra, out of the heat generated by her presence, the ambrosia which is stored there gets melted and drips through the throat and enters the entire nervous system. We will discuss about this soma chakra in nama 240. Tantric interpretation of this ambrosia differs from this interpretation. Shankara in SL 10 says ‘ambrosial essence dripping between your two feet (remember that She blesses everybody by her feet only, about which we have already discussed) bless the universe’. Tadillata-samaruchi: (107) She shines like a line of lightning. In the advanced stage of kundalini meditation, you can realize your entire spinal cord glowing like a flash of lightning. Till this nama this kind of epithet was not used, but used here for the first time as She is now with her spouse. She shines like a lightning when She is with Shiva. There are instances of comparing the Brahman to lightning. Kena Upanishad IV.4 explains the Brahman beautifully. It says “It is like a flash of lightning…Just as lightning comes in a flash and removes darkness; self realization dawns in a fraction of a second and removes the darkness of ignorance”. Narayana suktam, verse 10 says ‘vidhyullaekeva’ meaning flash of light. Therefore it is apparent that Lalithai is referred to as the Brahman in this nama. But let us look at this nama from the angle of our previous posting ‘maya, the illusion’. In the said article we have seen that Shakthi and Shiva combine is called Brahman. Our argument is strengthened by this nama as She is compared to lightning only after Her union with Shiva.

MAYA, THE ILLUSION

When consciousness is veiled by Shakthi, the stage is called maya. The effect of this veil is illusion. The illusion causes duality. Duality means considering the Brahman as different from us. This consideration arises out of ignorance. Therefore, shakthi is the cause for ignorance (Here ignorance means lack of knowledge about the aspects of Brahman. We are talking only about saguna Brahman as nirguna Brahman has no aspects). Remember that Shakthi is only the cause, but she herself is the supreme form of intelligence. If this Shakthi or maya or ignorance is not there, probably we may not be discussing about duality. What is duality? Considering Shiva as different from Shakthi and the Brahman different from maya is duality. We have seen that Shakthi cannot be separated from Shiva. If this is to be believed, then there is no difference between maya and the Brahman. The fact is that evolution or growth or even sustenance or dissolution can take place only when maya stands united with the Brahman. This is because the Brahman (nirguna Brahman) is always pure and is not susceptible to changes or modifications. When maya and the Brahman or Shakthi and Shiva stand united, apart from the three acts of creation, sustenance and dissolution, the three stages of awake, sleep and deep sleep, another important factor called siddhi (super human experience) is also experienced. Siddhi can be explained as the experience of a sadhaka resulting out of his sadhana. He gains experience by practice. This sadhaka and his sadhana still stand associated with worldly experience. The only deficiency is that this worldly experience is not converted into spiritual experience, for which sadhaka alone is responsible. Then a question may arise about the difference between maya and the Brahman. Maya is experiencing the universe caused out of desires and actions. But Brahman is the total bliss. The important difference between maya and the Brahman is that maya can be experienced and enjoyed and the Brahman can be realized and enjoyed. Enjoying the Brahman is called bliss. We cannot enjoy something about which we are not aware of. That is why realization is a pre condition for bliss. But when we talk about knowing the Brahman, why should we talk about maya? Maya is a part of the Brahman only. As a matter of fact, Shakthi, the physical form of maya was Brahman’s creation with the exclusive purpose of administering the universe. That is why Shakthi is called Sri Mata, the Divine Mother. We cannot ignore our mother under any circumstances. In the same way we cannot afford to ignore the Divine Mother. At the time of great dissolution, Shakthi was the only witness when Shiva was enacting the great dissolution by his cosmic dance. This goes to explain that Shakthi is a part of Shiva. The next question that comes to our mind is who created us; is it by the creator or the creatrix? This question appears as superfluous, because it is like asking who is the cause of our birth, whether our father or mother. The universal creation is an act of Shivashakthi and not by either one of them. We have seen earlier that Shivashakthi represent kinetic and static energy. Unless there is a static energy, there cannot be kinetic energy. Then why do we talk about getting rid of maya? In fact, we cannot get rid of maya as long as we exist with our gross bodies. The fact is that we should understand the effects of maya in the spiritual path. We will discuss more on this later with relevance to our mind.

LALITHA SAHASRANAMAM 99-103

Muladharaika-nilaya (99) She resides in muladhara chakra. Mula means root and adhara means support. That is why muladhara chakra is called base (foundation) chakra. A detailed study of muladhara chakra will be made from nama 514 to 520. You can also read the posting in this blog on muladhara chakra by clicking this link. http://manblunder.com/2009/05/muladhara-chakra.html Brahmagranthi-vibhedini (100) She pierces the brahma granthi. There are three knots called granthis in three places in the path of kundalini. These granthis are to be pierced to make the kundalini ascend to the higher chakras. First of such granthis is found above the muladhara chakra and below the swadishtan chakra. Kundalini has to pierce the brahma granthi to reach the swadishtan chakra. Please go through the posting in this blog on brahma granthi by clicking this link. http://manblunder.com/2009/06/brahma-granthi.html Manipurantha-rudita (101) She appears in the naval chakra. We have seen in nama 98, that She is well decorated and sits on the throne in the naval chakra. SL 40 beautifully describes manipuraka chakra. “Manipuraka chakra is an important location for you. Your presence here is like a lightning that drives away the darkness prevailing in this chakra. The darkness is also banished by the glitter of your ornaments and the bow of Indra (Indra danusu). (Rudra during the great dissolution burns the three worlds viz bhur, bhuva and suva by his sheer heat. This form of Rudra is called ‘kalagni-rudra’. Kala+agni means the terrible heat or fire at the time of the great dissolution. Rudra as we know is the destroyer or dissolver. There are 50 Rudras out of which 11 Rudras are considered as important.) Your presence cools down the three worlds the heat generated by Rudra. (Here Rudra is compared to the sun)”. In deep stage of meditation, you will be able to see bright light in the form of a bow. Possibly this is the reason why Shankara has used the word here. A detailed study of this chakra will be from nama 495 to 503. You may also go through the posting in this on manipuraka chakra by clicking this link. http://manblunder.com/2009/06/naval-chakra.html Vishnugranthi-vibhedini (102) She pierces the second knot called Vishnu granthi, which is just above the naval chakra. Lord Vishnu resides in manipuraka chakra and that is why the knot above this chakra is called Vishnu granthi. Lord Vishnu is the authority for the sustenance of this universe. When a sadaka could cross the naval chakra, it means that he exists beyond sustenance. Sustenance is only for ordinary living beings. Beyond sustenance means sages and yogis. They can sustain themselves on the ambrosia, the nectar which we have discussed earlier. Ajnachakrantaralastha (103) She resides in this chakra which is called third eye chakra. This is the last of the six chakras and this chakra belongs to one’s guru from where he gives his commands to the sadaka. In this chakra, a sadaka gains a little knowledge about the Brahman. In the previous five chakras, all the basic elements were identified. But this chakra is related to mind. Since mind is the reason for acquiring knowledge, it is said so.SL 36 describes this chakra. “I worship the supreme Shiva (‘param sambhuvam’ ) who shines like the brilliance of the light where millions of sun, moon and the fire unite, who is adorned with saguna and nirguna shakthis (meaning He is both formless Brahman and Brahman with form). The one who worships the Supreme Shiva gets your blessings”. This verse is one of masterpieces in the entire Soundarya Lahari. Shankara underlines the importance of worshipping Shiva. This could also be interpreted as Lalithambigai’s importance than Shiva, as Shankara says that unless one worships Shiva, blessings of Shakthi will not be forthcoming. Krishna tells Arjuna “You cannot see me with your physical eyes. I now give you divine eyes”. (Gita XI.8) A detailed study of ajna chakra will be taken up in the namas 521 to 528 You can also go through the posting on ajna chakra by clicking this link. http://manblunder.com/2009/06/ajna-chakra.html

READ THIS

This article appeared in yahoo which identifies the potency of Sanskrit mantras. Please click on the following link to read the full article. http://in.news.yahoo.com/139/20090812/888/twl-sanskrit-mantras-being-used-for-heal.html?printer=1

LALITHA SAHASRANAMAM 98

Samayachara-tathpara (98) Worshipping Lalithai in the chakras of kundalini, beginning from muladhara chakra is called ‘smayachara’. This is explained in Rudrayamala an ancient scripture, as told by Shiva himself to Shakthi. This nama means that She likes ‘samayachara’ worship. This worship can be done only mentally. Initiation from a Guru is the first step in this worship. This initial initiation will culminate in ‘poorna abhishekam’ (mantra bath) that will be performed by guru to the disciple. The initiation by the guru will make the kundalini ascend from the perineum to the six chakras. Guru will guide his disciple at each level and at each chakra. Guru will not perform the mantra bath on the disciple unless he is convinced that the disciple has attained a particular stage from where, the disciple could carryon on his own. Guru also will not perform this ritual unless the disciple realised the Brahman. After this ritual of mantra bath, there is yet another ritual called ‘maha veda’ samskaram, a fire ritual. This maha veda samskaram will be done only on the day of ‘maha navami’ which occurs once in a year (please refer earlier postings for details). After completing all such formalities, the sadaka (practitioner) will have to go to an isolated place and commences his samayachara meditation, i.e. meditation on the six chakras and the sahasrara. There is a prescribed procedure for this worship. Kundalini (Lalithambigai) is aroused from the perineum and taken to muladhara chakra. She is in her subtle form viz. ‘mantra form’ in this chakra. From muladhara chakra she is taken to the next higher chakra viz. swadishtan chakra. She has to be mentally worshipped in this chakra. She is in her subtler form viz. ‘kamakala form’ at this stage. After the worship at this chakra She is adorned with rich clothes and ornaments. Remember that everything associated with her is red in colour. She is then taken to manipuraka chakra. At this stage, changes occur in the gross body of the sadaka. People around him start noticing these changes. In this chakra, She is offered argyam, bhadyam, etc (washing her lotus feet and hands) and she accepts offerings made by the sadaka. Then she is made to adorn the throne which we have discussed in nama 3 earlier. In this chakra she is her subtlest form viz. kundalini form. Kundalini energy gets the name of kundalini only from the naval chakra. From this chakra onwards, she becomes very powerful. We have to bear in mind that this is a mental worship that takes place internally. Then she is taken to the heart chakra or anahat chakra, where she is offered beetle leaves (karpoora vitika. Please refer nama 26). She is then taken to vishudi chakra where is worshiped with ‘arathi’. Arathi means offering (showing) various types of lamps lit with pure ghee (clarified butter). Each such arathi has its own significance. For example ‘pancha arathi’ means the five elements, ‘poorna kumba arathi’ signifies that everything was created out of totality and all such things merge in totality. From vishudi chakra, she is then taken to ajna chakra, where is offered ‘karpoora arathi’. Karpoora arathi means arathi lit with camphor. Arathi with camphor has a lot of significance, which we will discuss elsewhere. She is adorned with garlands of sweet smelling flowers and perfumes. She is to be visualized as a bride at this stage. She is then taken to sahasrara where Shiva is waiting for her. When she enters sahasrara a veil is placed around them and the sadaka waits for her return. Once she returns from Sahasrara, she is taken back to muladhara chakra. This nama means that she likes this type of worship. Kundalini meditation is highlighted here. We have discussed in this blog that Shakthi alone can take us to Shiva, the supreme Brahman. The supreme Brahman is Shiva and Shakthi is maya. There is yet another interpretation possible for this nama. Kundalini represents jiva-atma or soul. Soul is a dynamic energy where our karmas are embedded. When the soul merges with paramatman or the Brahman this is called Shiva-Shakthi union. The merger of jivatma and paramatma is discussed in this nama. Further it is also emphasized that emancipation can take place only if kundalini reaches sahasrara. Repeated practice of this samayachara worship is necessary to stay with the Brahman forever.

LALITHA SAHASRANAMAM 97

From nama 90 to 96 we have seen how a single word ‘kula’ has been used in seven contexts. The beauty of this is, nama 95 starts by saying that she likes the taste of the ambrosia and nama 96 ends by saying that she is beyond ‘kula’. Samayantastha (97) She is centre of samaya doctrine. Samaya means internal or mental worship, while kula means external worship. Mental worship is more powerful than external rituals. The internal worship has been emphasized by five great sages - Vasishtar, Sukar, Shankarar, Sanandanar and Sanathkumarar. They have prescribed procedures for internal worship and their writings are called ‘tantra-panchaka’ meaning five tantras. This nama underlines the equality between Shiva and Shakthi. This equality is classified under five heads. Shiva is called Samayaha and Shakth is called Samayaaha (addition of alphabet ‘a’) as per Sanskrit grammar. The five fold equalities are 1. In terms of equality of place of worship such as worshipping both of them in Sri Chakra. In the bindu (the centre point of Sri Chakra) both of them are worshipped). In the kundalini chakras also they are worshiped – Shakthi uniting with Shiva at sahasrara. Sri Chakra worship is mostly external and kundalini chakra worship is always internal. 2. In terms of functions such as creation, sustenance and dissolution. Since there is equality between the two, their functions remain the same. They are called father and mother of the universe. They cannot be separated under any circumstances. 3. In terms of actions such as dancing. The significance of dancing by them will be dealt with in later namas. When a woman dances, it is called ‘nattiyam’ and when a man dances it is called ‘thandavam’. Shiva thandavam is well known. 4. In terms of names such as Bhairava and Bhairavi; Parameshwaran and Parameshwari; Rajarajeswaran and Rajarajehwari; Shiva and Shiva (Lalithai is called as Shiva in nama 998); Kameshwara and Kameshwari, etc. (When you say ‘Shiva Shiva’ it does not mean Shiva alone. As a matter of fact the second Shiva is pronounced as Shivaa with an extra ‘a’. Shivaa means auspiciousness. When you say ‘Shiva Shivaa’, it means both Shiva and Shakthi. This saying is equivalent to Shakthi Panchakshari (Hrim Namashivaya). 5. In terms of forms such as their complexion, their weaponries, etc. In terms of complexion both appear as red. We have already seen that Lalithai is red in complexion. Shiva is pure white like a ‘spatika’ (crystal). The specialty of spatika is that it gets reflected with the color of the properties nearby. Lalithai is red in colour and Shiva has the colour of the spatika or crystal. When Lalithai sits by the side of Shiva or on the lap of Shiva, his translucent crystal complexion also appears as red. The gods and goddesses who witness this scene compare this to the rising sun. This scene could also be interpreted as Shakthi more potent than Shiva as Shiva only reflects the colour of Shakthi. Both of them hold the same four weaponries. It is always ideal to worship both Shiva and Shakthi together. They should never be separated in worship as well as meditation. In worshipping Vishnu, Lakshmi should never be separated from Him. Lalithai sits on the left thigh of Shiva and Lakshmi is in the chest of Vishnu (Srivathsam). There is yet another form of Lakshmi sitting on the lap of Vishnu and this form is called Lakshminarayana.

LALITHA SAHASRANAMAM 92-96

Kulangana (92) She hails from the family of chaste women. Such women protect the honor of the lineage they hail from and protect the lineage of the families of their husband as well. In another interpretation, such women cannot be seen much in public and Lalithambigai is protected by the veil of ‘avidya’ or ignorance. SL 9 says ‘in sahasrara you conjoin with your husband Shiva secretively’. Such is the interpretation of Shankara for the chaste women. Sri vidya ritual worship is considered as the most secretive. This ritual is called ‘navavarana pooja’. If this is done is the right way, it will surely bestow everything on earth to the person who does this worship. Most of the navavarana poojas performed today is purely for pomp and vanity. Pomp and vanity have no place in the worship of Lalithambigai. Secondly, there are many deviations from the prescribed rituals. Any ritual done not according to the prescribed methods does not yield results. For the sake of convenience nothing can be compromised in rituals. Kulantastha (93) Kula also means scriptures. She resides in the midst of these scriptures. This nama could possibly mean devi Saraswathi, the goddess of letters, as she is supposed to be root for all scriptures. This also means the spinal cord as the sushumna is called the path of kula. In the triad we have seen earlier (nama 90), she is in the form of worthy of knowing (known). She is the object of the knowledge of kula. Kula means Shakthi. Shakthi prevails everywhere i.e. omnipresence. This situation is well described in Kena Upanishad as ‘pratibodha-viditam’ which means ‘known at all levels of sadaka’s consciousnesses. Kaulini (94) She is the core of kaula worship. Kaula worship is a tantric worship under shaktha method (methods of worshipping Shakthi is called shaktha worship). Since she is the centre of this worship she is called kaulini. As she is worshiped in every place (omnipresence), she is called as kaulini (as per triad). Tantra sastras define Shakthi as kula and Shiva as akula. The union of Shiva and Shakthi is called as ‘kaula’ and she is called kaulini. This union takes place in the sahasrara. There is a reference in some tantra texts to one more thousand petal-lotus, just below the thousand petal -lotus, the sahasrara. In the centre of the second sahasrara Kula devi is worshiped and in the petals kulashakthis are worshiped. Kaulini also means this kula devi. One of the vak-devis, the authors of this sahasranamam is known as Kaulini. The external worship of chakras, possibly meaning the Sri Chakra is also called koulini. The result of the union of Shiva and shakthi is called ‘kaula’ hence Shakthi is called kaulini. Kulayogini (95) Kaula means worship. Here it means offering mental worship to her in the six chakras. Mental worship can be performed only through yoga. Kula means muladhara chakra and akula means sahasrara. The link between these can be established only by yogic methods. That is why she is called as kulayogini. Akula (96) She does not have genealogy, hence akula. She was created by Shiva and hence no parentage. Akula also means beyond kula and Kula also means the six chakras. Akula is beyond the six chakras which mean the sahasrara. Sahasrara is not considered as a chakra. It is said that sushumna has two lotuses at both the ends, one at top in the crown which has thousand petals and is called akula sahasraram. Since she resides here, she is called akula. The other is at the bottom and has two petals and this is called kula sahasraram. Kula sahasraram does not mean the muladhara chakra that has four petals.

LALITHA SAHASRANAMAM 90,91

Kulamrtaika-rasika (90) From this nama onwards till 111, the subtlest form Lalithambigai will be discussed. Her subtle form is mantra form, either Panchadasi or shodasi, her subtler form is kamakala form and her subtlest form is kundalini form. We have discussed about kundalini elaborately in more than 30 postings under the label ‘kundalini’. The details of the labels are in the side bar where you can click on ‘kundalini’ to read the postings. Apart from these 22 namas, detailed descriptions of each chakras are mentioned in the namas from 475 to 534. But these namas are classified under the head yogini nyasa and more to do with physical description of the chakras. She likes the taste of kula. Kula means the nectar or the ambrosial essence that flows from the sahasrara. When kundalini reaches the crown chakra and conjoins with Shiva a few drops of nectar like fluid will flow into throat. This is also called amrita varshini. She likes this kula, not because of its taste, but because of her union with Shiva. This kula will flow only if kundalini reaches sahasrara. She would never like to move away from Shiva. That is why is she is also called ‘maha suvasini’ (nama 970) meaning the supreme amongst women of class (supreme sumangali). Kula also means absorption of earth. It indicates muladhara chakra. Muladhara chakra is connected to earth element. The path of kundalini from the muladhara chakra to the sahasrara is also called kula (sushumna or the spinal cord). Soundarya Lahari verse 10 says ‘kulakundae kuharini’ which means, a small hole in the perineum. Through this hole, kundalini ascends to the higher chakras. Sages live only on this ambrosial essence, which never causes death even to the physical body. There is yet another interpretation. Kula also means a triad (it is called tripudi, meaning three words that leads to a single goal.) In this case knower, known and knowledge are known as a triad. Knower is the sadaka, knowledge is the path that leads the sadaka to the known and known is Lalithambigai. There should be no difference between these three and this knowledge alone leads to self-realization. At this stage, the duality ceases to exist and non-duality dawns. Kulasanketa-palini (91) In this nama kulam means race or family. She guards the secrecy of the kula or the family of her worshippers. Everything that belongs to her is highly secretive in nature. For example her Panchadasi and shodasi mantras, her kamakala form, her kundalini form, the ritual worship called navavarana pooja etc. Out of all this, her kamakala form and Panchadasi mantra are highly secretive in nature. The secrecy is on account of two factors. One is that such mantras should not be elaborately discussed because, if they fall in the wrong hands, my mastering the mantra they could harm the society. Secondly her physical and kamakala forms are highly intimate in nature and hence cannot and should not be described in detail. But if they are continued to be kept as secrets, those who really want to understand the inherent meanings of such descriptions may not have opportunities to know them. Hence, an attempt is being made in this blog about providing certain details that are very essential to interpret a nama. This nama says that She herself protects these secrets from those who are not worthy of knowing them. To cite an example, the detailed interpretations given in this blog can be read by those who are blessed by Her.

TIMING FOR RECITATION OF SAHASRANAMAM

Lalitha Sahasranamam has three parts. The first one is called ‘poorva bhaga’ the middle portion which is called ‘stotra’ consists of 1000 namas and the last portion is called ‘uttara bhaga’. The poorva bhaga talks about its origin. The uttara bhaga gives details of the benefits of recitation of this Lalitha sahasranamam. Since there is a specific question about the recitation of this sahasranamam, let us now look into this. Benefits of recitation include disease free life, no pre-mature death, begetting children, etc. Normally such benefits are cited for all the stotras. The timing of recitation is clearly spelt out in the uttara bhaga. To begin with the least, it is said that one should recite this at least once in his/her life time. If thus recited, he is absolved of all the sins committed. When this sahasranamam is recited, one need not perform any remedies either due to the afflictions of planets in his horoscope or for that matter any other expiation. The point driven home is that a devotee of Lalithambigai would not commit any sins. The best timings for recitations are as follows: On the birth days of self and his family members, one’s mantra initiation day, one’s poorna abhisheka day (the last of stage of initiation. A vedic ritual bath), or any day as prescribed his guru, on the full moon days, on all the Fridays, on maha navami day (9th day of waning moon in the month of August-september. This coincides with durga festival in India. 9th day of durga festival is called maha navami). Though a number of such days are mentioned, it is always preferable to recite this sahasranamam on all the Fridays and on the full moon day. As far as the full moon days are concerned, it is better to recite when the moon is 100% full. This could happen at an odd hour. Therefore any time during full moon day, preferably late in the night is the best time to recite this sahasranamam to get full benefits of such recitation. In the present day context, everybody has time constraint. The proper recitation of this sahasranamam would take between 20 to 30 minutes. If recited in hurry, without concentration, without proper visualization of Lalithambigai and reciting for the sake of recitation is not advisable. In such circumstances (time constraint), you can choose any time convenient to you. But ensure that you recite with full concentration and after knowing the meaning of each nama. Recitation without understanding the meaning will not give the desired results. No paraphernalia such as incense sticks, lamp, fruits etc are needed. Total concentration is the only requirement. If you have any questions, please mail me at feedback@manblunder.com

LALITHA SAHASRANAMAM 85-89

Srimadvagbhava-kootaika-swarupa-mukha-pankaja (85) Now, the description of her subtle form begins. Her subtle form comprises of three divisions viz. subtle, subtler and the subtlest. Subtle form is Panchadasi mantra which we have discussed in the last three postings. Her subtler form is ‘kamakala’ which we will discuss under nama 322. ‘kamakala-roopa’. Her subtlest form is kundalini shakthi about which we have analyzed in detail under the label ‘kundalini’ in this blog. In this nama Her face is compared to the first kuta viz. vagbhava kuta of Panchadasi mantra, which gives knowledge and wisdom. The prefix ‘srimad’ is to indicate the power of Panchadasi mantra as a whole. Srimad also indicates the respect given to the mantra. Since this kuta is described first, this prefix is added to this nama. For detailed analysis of this kuta, please refer earlier postings. Kantadha:-katiparyantha-madhyakuta-swarupini (86) Madhya kuta or the middle group of Panchadasi mantra refers to that portion between her neck and the hip. Previous nama is jnana shakthi, this nama is iccha shakthi and the next nama is kriya shakthi. Shakthi-kutaikataapanna-katyadhobhagha-dharini (87) Shakthi kuta, the last of the three groups is compared to Her hip downwards. Moolamantratmika (88) Moola means root. Moolamantra means root of the mantra. Mantra here means Panchadasi. She is the root of the mantra Panchadasi. In fact ‘kamakala’ is the root of Panchadasi mantra, which we will discuss in nama 322. The Panchadasi mantra is superimposed on Her physical form. Moolakutatraya-kalebara (89) Traya means three. The three kutas of Panchadasi mantra is mentioned here. We have seen that ‘kamakala’ is the root of Panchadasi. Therefore, it implies that both her physical and subtle forms represent ‘kamakala’. Out of the three subtle forms, the first subtle form is Panchadasi mantra that we have discussed from nama 85 to 88. The second subtle form (subtler form), kamakala form is discussed here. In a nutshell, kamakala is the union of hamsa and soham (hamsa mantra) having three bindus and a triangle. This is the actual physical diagram of Lalithambigai. The bija involved is ‘eem’. This bija is extremely powerful and will surely bring prosperity if one knows how to use this bija in shoadasi mantra. However this aspect is to be learnt from one’s Guru. With this nama, the description of her subtle and subtler forms end. We now proceed to discuss her subtlest form viz. kundalini from nama 90 to 111. As we have discussed about kundalini elaborately, reference will be made to the previous postings whenever need arises, without going into the details all over again.