Trikoṇagā (986)
Trikoṇā means triangle and this nama means that She resides in a triangle. Triangle here means the innermost triangle of Sri Chakra, known as ‘sarva-siddhi-pradā’ chakra. While performing Sri Chakra puja, this triangle should be facing the performer. This is the eight avarana or covering of Sri Chakra.
This triangle and the bindu within, indicate creation. The triangle represents Shakthi and the bindu represents Shiva. This triangle is the creation of Shiva. This confirms the theory that Shiva is the creator of Shakthi. The central dot of Sri Chakra is known as bindu. This bindu is also known as parā, the bindu tatva. The bindu exhibits a series of throbs known as spanda or divine pulsation, also known as the creative pulsation of Shiva. These divine pulsations manifest as a triangle. The triangle represents all the triads like iccha, jnana and kriya shakthis or three gunas, or pashyanti, madhyama and vaoikahari, or creation, sustenance and dissolution, etc. It is said that the ‘three purās of bindu (representing the three lines of the triangle) wherein abides the impenetrable transcendent greatness of all devatas.’ Devatas mean the different energies that are required to keep the universe afloat. The inner most triangle gives rise to other triangles of Sri Chakra. It is to be observed that the bindu is the cause of only the innermost triangle and other triangles emerge from the inner most triangle. Sri Chakra is nothing but a graphical expression of the theory of creation. Pure knowledge is also known as ‘trikona’. The three corners of the triangle refer to three types of manifestations, the experiment, the experience and the object of experience (nama 254).
The triangle and the bindu represent ‘Linga’ form of Shiva. Linga purana (II.47.9) says ‘The pedestal of Linga is Goddess Uma and the Linga is Mahesvara Himself. By worshipping these two, the Lord and Goddess are worshipped.’ When She embraces Shiva in Her subtlest form kundalini, She is impregnated to manifest in the form of iccha (will), jnana (cognition) and kriya (action) skathis disturbing the equal proportion of gunas, thereby causing the creation. The entire universe arises from this triangle, the cause of which is the bindu within. She is extremely happy when Her consort is worshipped (nama 974 ‘bindu-trarpaṇa-santuṣṭā). After all, She is ‘Shiva-priya’ (nama 409) and Shiva-para (nama 410).
Based on the above reasons, it has been repeatedly said that Sri Chakra worship should be done in strict privacy. Bhavana-upanishad describes procedures that are to be performed through mentation (the root word of meditation). Krishna also advocates mental worship. He says in Bhagavad Gita (VI.25) “He should through gradual practice attain tranquillity and fixing on the Brahman through reason controlled by steadfastness, he should not think of anything else.
This triangle is called Brahma Yoni by Krishna. He says (Bhagavad Gita XIV.3) “mama yonirmahad brahma” which means that the Brahman, the total material substance is the source of birth, making possible the birth of all other creatures. In the next verse He says “Prakrti or Nature is the conceiving mother, while I am the seed-giving father.” This is a typical example of the inner most triangle and bindu of Sri Chakra.
Anaghā (987)
Agha means sin, impurity, suffering etc. This nama says that She is devoid of these qualities. This nama says that in spite of looking after the three exclusive qualities of the Brahman, She continues to be pure. She is an extension of Shiva, who remains eternally pure.
Adbhuta-cāritrā (988)
Adbhuta means extraordinary supernatural, wonderful, marvellous and cāritrā means conduct, behaviour, manner of acting, etc. The previous nama negated certain qualities and this nama affirms certain qualities. Both these namas describe Her saguna Brahman form. This nama says that Her behaviour is supernatural and wonderful. Cāritrā also means chastity or purity of life of a woman. In this context, this means that She has a stupendous purity. This interpretation aligns well with regard to the placement of this nama.
Vāñchitārtha-pradāyini (989)
She gives, whatever is prayed for by Her devotees. This quality has been already discussed in namas 63 and 567. In Lalitha Triśatī there are three namas, 43, 144 and 260 conveying the same meaning.
Soundarya Lahari (verse 4) explains this quality. It says. “You are the refuge of all the worlds. All gods except you protect their devotees and grant their desires by gestures of their hands. You do not offer them by hands as your feet are powerful to protect those in the grip of fear and grant more than what is desired for by the devotees. {This verse subtly conveys Bala mantra (aim – klim – sauh)}.
Abhyāsātiśaya-jnātā (990)
Abhyās means to concentrate one’s attention upon, to cause, to practice, etc. Atiśaya means pre-eminent, superior, abundant, etc and jnātā means to know or to comprehend. This nama says that one should practice continuously to focus his entire attention to know Her supreme qualities. The importance of the mind is emphasised here to know Her. Vak Devis subtly convey the supremacy of mental worship known as meditation.
Brahma Sutra (IV.i.1) says, “Repetition is necessary, since Upanishads instruct repeatedly.” It is explained that ‘such repeated instructions as should be heard of, reflected on, and meditated upon.’ The repeated instructions of the Upanishads is “I am the Brahman” or “I am That” or such maha vakyas or the great sayings.
Krishna also highlights the importance of mediation In Bhagavad Gita (IX.22). He says “Those who meditate on me as their very own (I am the Brahman), ever united to me by incessant worship, I bring full security and personally attend to their needs.”
It is said that She is to be ‘seen’ by perpetual meditation. By constant practice of mediation, She becomes manifested through the union of self with the Self.
Having discussed Her gross, subtler and subtlest forms, Vak Devis now directly advise Her devotees to practice meditation to be with Her always.
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