LALITHA SAHASRANAMAM 901 - 905

Nāda-rūpinī (901)

Apart from what is explained in nama 299 ‘nāda-rūpā’, nāda also refers to the first movement of Shiva-Shakthi towards manifestation. The subtle sound is experienced in the spinal cord (sushumna), when the Shakthi fills the universe with nādanta. Here She is known as Nāda, the unmanifest from of sound. At the highest level of nada, vac (speech) does not carry any denotation. At this stage, there is no difference between the designator and the designated. OM represents this nada form of Shabda Brahman. The practitioner should learn to visualise nada as luminous entity existing in his heart. This luminosity symbolises the nature of the Supreme knowledge that is required to realise the Brahman. This is the primary reason for avouching that Shakthi alone can reveal Shiva (nama 727 ‘śiva-jnāna-prādinī’).

In one of the best treatises of Shakthi, the ‘kāmakalāvilāsā’ (verse 10) it is said ‘from nada-bindu originates the entire world’. This is confirmed in Mundaka Upanishad (I.i.7) which says “akṣarāt sambhavatīha viśvam” which means ‘from akṣarā (Shabda Brahman) the universe originates.’ This nama affirms that She is the Shabda Brahman, the creator of the universe. Shabda Brahman means primeval orphic sound.

{Further reading: Shiva purana says that OM has several components. Apart from others, OM has several types of Lingas (a form of Shiva). Lingapurana explains the origin of Linga (I.16). ‘It was for both Brahma and Vishnu a brilliant Linga manifested Itself in the ocean. It had thousands of clusters of flames. It had neither beginning, nor an end and nor a middle. It was incomparable, inexplicable and indistinct. It was the source of the universe. There is a story that both Brahma and Vishnu wanted to find out the beginning and end of this Linga. There are several types of Lingas and the subtle Linga is known as ‘sūkṣma-pranavā’ (sūkṣma means subtle). In addition to the subtle Linga, there are many types of gross Lingas. Svayambhu linga is identified with bindu. Svayambhu means ‘on its own’. Shiva purana (I.16.113) says ‘nādalingam svayambhuvaḥ’.}

Vijñāna-kalanā (902)

Vijñāna means knowledge that is required to realise the Brahman and ‘kalanā’ means causing or effecting. This nama is an extension of nama 727 ‘śiva-jnāna-prādinī’. She is endowed with knowledge as per nama 643 ‘Jnānadā’.

This nama says that She provides the highest knowledge to realise the Brahman. There are fourteen types of vidyas. They are, the four Vedas, the six limbs of Vedas (Siksa- the science of pronunciation;

Kalpa- the process of performing sacrifice; Vyakarana- the rules of grammar; Nirukta- the meanings and derivations of difficult words used in the Vedas; Jyotisha- astronomy and astrology; and Chhandas- Vedic meters), mimamsa, nyaya, dharma shastra and puranas or epics are the fourteen Vidyas. It is said that knowing all these fourteen vidyas is known as vijñāna.

Kalyā (903)

Kalya has many meanings such as auspicious, healthy, perfect, ready or prepared, instructive, dawn, good tidings, etc. It can be said that She is in the form of above qualities.

Trishati nama 146 is also Kalyā. It is said that She is well versed in arts. She is the embodiment of Kalas as per nama 797.

Vidagdhā (904)

She is clever, shrewd, knowing, sharp, crafty, sly, artful, intriguing, etc. These qualities are required to create, sustain and dissolve the universe. These are the qualities of the Brahman and this nama again reaffirms Her Brahmanic qualities.

Baindavāsanā (905)

Baindava means a bindu or dot and asana means seat. This nama says that She is seated on a bindu. There are two types of explanations for bindu.

The central point of Sri Chakra is called bindu. It is placed in the midst of the inner most (top most in the case of Meru) triangle. This bindu is called ‘sarvananda maya chakra’, also known as ‘baindava sthana’. The presiding deity of this ‘ninth avarana’ or covering is Maha Tripursundari. She is worshipped here with yoni mudra. Lalithambigai is worshipped here in Her highest form. She is adored as ‘parā-bhaṭṭārika’ and ‘mahā-kāmeśvarī’.

In kamakala (please refer nama 322) there are three bindus. They are white, red and multi coloured. The white bindu represents Shiva and the red bindu represents Shakthi. They expand and contract thereby causing the creation of the universe. The multicoloured bindu represents the sun. Kama refers to the sun and kala refers to the red and white bindus. All the three put together is called kamakala (nama 322). The red and white bindus are the Divine couple. Their union happens in equal degree. As already discussed in various namas, Shiva is prakasha form and Shakthi is vimarsha form. When prakasha and vimarsha unite, the union is known as ahamkara or ego. The ahamkara consists of many alphabets which subsequently produce sound and its meaning. Since She is seated on the bindu (red coloured), this nama calls Her Baindavāsanā, the Creative aspect of the Brahman.

The three bindus can be compared to the three nadis, ida, pingala and sushumna. When the energies transported through these nadis merge in the bindu in the ajna chakra, the practitioner transcends individual consciousness and enters universal consciousness. The meeting point of the three nadis is known as bindu and She is said to be seated here. A practitioner enters the universal consciousness, when his soul, individual consciousness and mind unite at this bindu point.