LALITHA SAHASRANAMAM 828 - 832

Ājñā (828)

Ājñā means orders. She commands. If Her orders are not obeyed She is enraged as per previous nama.

Shiva says in Linga Purana (I.87.9-11) “She is Sruti and Smrti. She is fortitude, stabilised by me. She is the power of knowledge, kriya (rite) and iccha (will). She is Ājñā. Undoubtedly, we are the Vidyas. The prakriti (cause) does not belong to the Jiva (embodied soul). Nor is she a Vikrti (effect) on consideration. She is maya. She is not a vikara (effect only). Formerly She originated from my mouth at my behest. She is the eternal deity of five faces (possibly referring to Gayatri). She is the highly blessed and bestows fearlessness of the worlds. At Her ajna, I think about the welfare of the worlds. I am Shiva.”

Instead of Ājñā, this nama is alternatively referred to as ‘jñā’. Shvetashvatara Upanishad (VI.2) says “yenāvrtaṃ nityamidaṃ hi sarvaṃ jñaḥ kālakāro guṇī sarvavidyah।". This means “The universe is enveloped by Him. He alone knows that He is all knowing. He creates time. He is pure.” Knowledge is considered as the prime quality of the Brahman. Hence, importance is given the highest quality of knowledge to know Him. In this context, this nama addresses Her as the source of knowledge or the embodiment of knowledge.

Pratiśṭā (829)

She is the foundation. Mahanarayana Upanishad (79.7) says “Dharma, religious righteousness is the support of the whole universe. All are supported by dharma.”

Sixteen syllable meter is also known as ‘pratishta’.

Linga Purana (II.21.66) says “Combination of kalas in the order of destruction is sāntyatītā, śānti, vidyā, amalā, pratiṣṭā and nivrtti.”

Tatva of water (jala tatva) is known as ‘pratiśṭā kala’.

This nama means that She forms the foundation of the universe. This foundation is made up of dharma and righteousness. (Dharma can be compared to cement and righteousness can be compared to sand. The one without the other cannot form a good foundation. The universe is created and sustained only on the principle of interdependence. The Supreme authorities, Shiva and Shakthi are also interdependent. Individual soul and body are interdependent for karmic unfolding.)

Prakaṭākrtiḥ (830)

Prakata means evident, manifest, clear, public and akrith means form, figure shape. This nama means that Her form or nature is made known to all. Brahman is present in all the living beings. But due to the influence of maya, a man considers himself as body, different from the Brahman. He recognises him only through his body and others also recognise him through his gross body. Here “I” consciousness prevails. But what one fails to understand is, that ‘I’ is Shiva.

Mahanarayana Upanishad (29.1) says “Certainly all this is water. All created beings are water. The vital breaths in the body are water.” Thus the Upanishad proceeds to say that everything is water. If interpretation is made this way, then She is in the form of holy waters (rivers). In this context, the nama says that She is revealed to the universe in the form of water.

In Sri Chakra worship, devis of first avarana are known as ‘prakta yoginis’. Possibly it can be said that these prakata yoginis are Her form or these yoginis reveal Her true nature.

Prāṇeśvari (831)

She is Prana or the chief of pranas. Brahma Sutra (I.i.28) says “prāna thatā anugamāth” which means ‘Brahman is prana, because it is comprehended thus’. It is also said that prana is identified with consciousness and the purest form of consciousness is the Brahman. Chandogya Upanishad ((I.xi.5) also says “In prana all things appear and disappear”. Creation and dissolution are the exclusive qualities of the Brahman. Hence prana is called as Brahman.

Katha Upanishad (I.ii.14) says “sarve Vedā yat padam āmananti”. All the Vedas praise the goal (the highest, the Brahman). This interpretation is based on ‘pra’ means exalted and ‘ana’ means Vedas.

Individual consciousness bound by ego in association with prana and senses manifest in a bodily form. Thus prana being one of the vital forces of creation, She is addressed here as the chief of prana.

Prāṇadātri (832)

Prana nourishes senses. Without prana, senses and mind cannot function. The previous nama said that She is the chief of prana (possibly embodiment of prana) and this nama says that She is the giver of prana. Brahma Sutra (II.iv5) says “Pranas must have originated from the Brahman, since speech is preceded by them.”

Mundaka Upanishad (II.i.8) says “Tasmat sapta prana” which means ‘from That (Brahman) seven pranas have come. But in this context the Upanishad refers seven senses – two eyes, two nostrils, two ears and mouth. This Upanishad confirms the statement of Katha Upanishad referred in the previous nama.

Taittiriya Upanishad (I.vii) discusses further on this. It refers to prana, vyana, apana, udana and samana the five types of pranas. The Upanishad calls these five as ‘prāna pāṇkta’ meaning group of pranas. This ‘prāna pāṇkta’ make ‘indriya pāṇkta’ to function (functioning of senses).

Therefore, it is apparent that without prana, senses cannot function. She gives that ‘vital force’ called prana, without which life is not sustainable.

When She provides prana to the universe, She becomes ‘Para-Shakthi’ or ‘Para-Prakriti’. Prana is subjective energy or vital force which is derived from the Brahman. This nama again reaffirms Her as the Brahman that permeates and sustains.