BHAGAVAD GITA. CHPATER III. GOOGLE E-BOOK

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LALITHA SAHASRANAMAM MEANING 575-577

Madhvipanalasa (575) She is in languorous stage, because of consuming an intoxicated drink made out of honey (some texts quote that it is mixture of grape extract and honey). The secretive meaning of this nama is that She is in a state of samadhi and enjoying the ultimate bliss. She always meditates on Her creator Shiva. During the higher levels of kundalini meditation, a honey like fluid drips into throat, known as ‘madhu’ (madhu means honey) because of its taste and viscosity that resemble honey. This normally happens in the stage of bliss where a person remains lackadaisical as his consciousness remains fixed with the Brahman. She is said to be in this stage of bliss, the eternal happiness. Matta (576) Because of consuming the drink referred in the previous nama, She is in the stage of intoxication. This intoxication is because of the reasons given in the previous nama. It is also said that She represents ego of Shiva. Since She is in the stage of introversion, She appears inebriated. These two namas possibly elucidate the stage of bliss and its importance. Bliss can be attained either by progressing in kundalini meditation or remaining as an introvert and exploring the Self within. Matrka-varna-rupini (577) She is in the form of 51 alphabets of Sanskrit called matrka. These 51 alphabets are split into six groups and worshipped in the six chakras from muladhara to ajna. These alphabets have different colours and is said to be closely related to cosmological studies. A comparative narration is drawn between Shiva and shakthi and vowels and consonants. Vowels are always active and dynamic in nature and therefore vowels are compared to shakthi; consonants are compared to Shiva. Without Shiva-Shakthi combine, the universe cannot exist, as they are two different aspects of the Brahman. In the same way, sound cannot exist without vowels-consonants combine. The sound originates from Shabda Brahman where as the universe originates from the Brahman. She is the Shabda Brahman. She wears a garland made up of 51 alphabets, which has discussed in nama 489 ‘aksha-maladi-dhara’. Another interpretation says that She is the Mother (matrka) of all letters (varna-rupini). This theory goes to prove that She is the creator of all the alphabets. These alphabets are the foundation of Sri Chakra. Based upon the theory that Sri Chakra is a human body, these alphabets form the foundation of human existence. The difference between animals and man is the decoding and understanding of sound, which becomes possible because of Shabda Brahman. Meditating matrkas and Shiva as one is a way of worshipping Sri Chakra. This is called ‘kailasa-prastara’. There are two more prastaras. They are ‘meru-prastara’ where titi nitya devis and Sri Chakra are meditated upon as one and meditating vak devis (authors of this Sahasranamam) and Sri Chakra as one is called ‘bhu-prastara’.

KENA UPANISHAD

Kena Upanishad is one of the popular Upanishads, which is short and crisp. It answers in its own way, the perennial question of ‘Who is That’. Kena means ‘by whom’. There is a story about how gods derive their power from the invisible and self illuminating Brahman. The purpose of human birth is to realize the Brahman, the Supreme Creator. He cannot be seen, but can only be realized. For this realization and subsequent liberation, one needs the highest form of intellect, which is the knowledge about the Brahman. This knowledge is being discussed in Kena Upanishad. This Upanishad is so called because it begins with the word ‘kena’. This Upanishad comes under Sama Veda. All Upanishads begin with a non-materialistic prayer. They are unanimous in seeking spiritual knowledge, which is the only requirement for emancipation. This Upanishad prays that he (spiritual seeker) should not divert his awareness from the Brahman. He also prays for a healthy physique, as a healthy body is a prerequisite for divinity. This is based on the fact that physical body is encasing the Brahman within. The disciple asks his guru as to who controls various activities in this world. Guru replies that one who knows that he is not responsible for his actions becomes renounced. “When the self is not responsible for his actions, then who else could be responsible? He cannot be reached by any means. He is beyond comprehension. He cannot be explained by words but words are known through Him and He is That Brahman. He cannot be conceived by mind but the mind functions at His command. He cannot be heard, He cannot be inhaled but He is responsible for all these actions. Brahman is not these senses that people worship. The one that undergoes modifications cannot be the Brahman. Brahman is omnipresent, eternal and immutable.” Guru says “If you say that you know the form of the Brahman, it means that you do not have any idea about Him. What you know is His mere reflection. You only feel His manifestations through various gods and goddesses. For knowing the Brahman, you should explore Him further. “ The disciple answers “He who says that he does not know the Brahman is knower of the Brahman. When someone says that he knows Him does not know Him.” Knower of the Brahman is called a Self-realized person. Such a person does not say that He is knower of the Brahman. Such Self-realised persons attain immortality not on the basis of eternal existence of their physical body, but purely on the fact that their consciousnesses remain fixed with the Brahman unremittingly. If one is able to realize the Brahman in this birth, he then withdraws his consciousness from the material world and gets coalesced with the Brahman eternally. If one fails to realise that he already is a Brahman (philosophy of omnipresence and self-realisation), undergoes sufferings due to rebirths. The Upanishad, through a story, elucidates the source of power of manifestation, which is vital for existence. There was a war between gods and demons and gods won the battle. They were in a stage of superbia, affected by illusion that their might was responsible to win over the demons. Brahman thought that they should be taught a lesson. Suddenly there was a huge form appeared before them. Gods asked the god of fire, Agni to find out who that form was. When Agni neared the form, it asked who he was and Agni replied that he was Agni and he could burn anything. The figure put an ordinary straw before Agni and asked him to burn it. Agni tried but failed. Agni returned to other gods who were waiting for him and told them that he could not find who he was. Next, it was Vayu’s (the god of wind) turn. The figure asked him to blow the straw away, but he could not. Finally, Indra, the head of all gods and goddesses went to find out who that figure was. Just then, the figure disappeared and there appeared a beautiful woman adorned with excellent ornaments. She was Uma Haimavati the daughter of Haimavan, the king of mountains. Indra enquired Uma about the figure and found out that It was the Brahman. She told Indra that they had won the battle with demons because of that Brahman only. Gods understood that Brahman is the only source of power for the entire universe. The Upanishad says that Agni, Vayu and Indra were able to see the Brahman as they have established closeness with the Brahman, because they are considered spiritually advanced than other gods. The status of being a god does not give them closeness with the Brahman, but their spiritual advancement makes them feel their closeness with the Brahman. It is only the mental conciliation that makes one feel the nearness of the Brahman. Brahman is neither farther nor closer and it is only the consciousness that makes one feel so. Indra has attained the leadership of gods and goddesses because of his penance and exploring the Self within. The Upanishad draws two comparisons about which we are aware of. It says that the Brahman is like a flash of lightning or blink of eye. When the Brahman is reached through one’s mind, due to His proximity such reflection of light is felt. Realising the Self by withdrawing the mind from senses and ever remaining in His thoughts is advocated. This Brahman is considered as adorable by some and He should be worshipped that way. Upanishad calls this adorable one as ‘tadvanam’ and the one who knows this is worshiped by all living beings. The student now asks his guru to explain to him the teachings of this Upanishad. The student was in bafflement as the guru talked only about the Brahman. Possibly the student wanted to know about the practice. Guru told his disciple that he had already taught him the didactics of the Brahman. However, to answer such questions, the Upanishad ends with some practical guidelines. Non-indulgence, self-restraint and persistent practice of meditation form the foundational knowledge about the Brahman. Vedas are the limbs of the Brahman and His abode is truth. One who realizes the Brahman this way overcomes all difficulties and firmly established himself in a state of perpetual bliss.

BHAGAVAD GITA. CHAPTER IV. 1,2.

Gita Series IV. Verses 1-2 The fourth chapter of Bhagavad Gita is known as jnana-karma-sanyasa-yoga. This chapter deals with higher level of knowledge. This chapter contains 42 verses. Jnana here means the knowledge about the Brahman which is known as the supreme knowledge. In this chapter, Krishna continues to dwell on karma yoga and further elaborates on sankhya yoga and renunciation. Krishna teaches sanyasa yoga in the last of chapter of Bhagavad Gita, as renunciation requires intellect of the highest order. In this chapter, Krishna declares the secret of His avatar. Krishna continues. “I imparted this perpetual yoga to Sun. Sun imparted to his son Vaivasvat manu and he imparted this to his son Ikshvahu. Arjuna! This yoga that was taught through family line is known to Raja Rishis. With the passage of time, this yoga seems to have been lost.” In the second chapter, Krishna discussed about karma yoga. He proceeded to discuss elaborately about karma yoga in chapter III. Krishna begins this chapter by saying ‘perpetual yoga’, by which He means karma yoga combined with devotion and renunciation. The word perpetual signifies the continuity of karmas as otherwise the world cannot exist if everyone is sedentary. Karma yoga is the only yoga that has been taught by Krishna through the last three chapters. To substantiate that karma yoga is meant for all, He makes a reference Sun god and his dynasty, by making it amply clear that karma yoga is to be followed not only by sanyasis, but household as well. Without functioning of house hold, sanyasis cannot exist, yet another incidence of interdependence. The entire creation thrives on the principle of interdependence. The logical end to yoga is the merger of soul with the Brahman. If anyone practices yoga without this in mind, it only leads him to obscurity. Raja rishis mean those sages who ruled kingdoms. For example, king Janaka is considered as one of the best known Raja rishis. The kind of spiritual knowledge he possessed was inconceivable. Sage Vishwamitra is also known as raja rishi and his yogic powers are well known. Krishna uses the term ‘raja rishi’ because Arjuna also belonged to the dynasty of kings. In the ancient times, kings evinced keen interest in learning the moral and ethical values of administration through the means of yoga. Their primary interest was only the welfare of their citizens. There could be another reason for Krishna to take sun as an example. Sun derives its light from the self-illuminating Atman. A fully realised person establishes perpetual contact with the Brahman that is reflected in the form of powerful vibratory radiance around him. He draws light from Him and distributes. The sun does not require anything in return for His duty of illuminating and sustaining the earth. He performs his duties without any deviation and distraction. Sun is a typical example of karma yogi. Krishna proceeds to say that this yoga got dissipated with the passage of time. For reaching the Brahman, one can choose any of the paths such as karma yoga (action), bhakti yoga (devotion), jnana yoga (knowledge). The combination of all the three yogas makes a person to advance in spirituality with unfaltering ease. Krishna expresses his concern for dissipating nature of yoga, as He thinks that this yoga should never get ruined with time. As long as the earth exists, this karma yoga cannot vanish in its entirety as, it is perdurable. Karmas have to performed for the existence of earth, but they are not performed in the way Krishna wanted this to be. Krishna highlights the difference between performing karma and renouncing its fruits. Without performing karmas the earth cannot exist therefore, it is a necessity. But renouncing the effects of karma is yoga which Krishna says is dissipated. This is the reason of lesser number of self-realized persons now.

LALITHA SAHASRANAMAM MEANING 572-574

Parashakthi (572) She is Parashakthi. Consort of Paramashiva is Parashkathi. She is the supreme Shakthi. Reference to nama 366 ‘para’ can be made. In a human body there are ten substances called ‘dhatus’. Skin, blood, flesh, fat and bone originated from Shakthi. Marrow, semen/ova, prana and jiva (soul) originated from Shiva. The tenth dhatu is Parashakthi. Shiva can manifest only if He is conjoined with Shakthi. This is explained in Soundarya Lahari verse 1 which says ‘Shiva united with Shakthi, becomes able to manifest. Otherwise, Shiva cannot even pulsate.’ Shveteshvatara Upanishad VI.8 says ‘He possesses powers of knowledge and powers of action, all of which are natural to Him’. This is not possible for Him without His Shakthi. Para-trishika-vivarana says the following. “The revered goddess and the supreme divine consciousness that at once transcends three divisions of creation, sustenance and destruction is ‘Parashakthi.’. She moves freely in all fields of knowledge. Entire universal existence has two aspects. One is the original universe and another is its reflection. The original universe is ‘Parashakthi’ and the entire manifestation is said to be Her expression. In the womb of Parashakthi lies para vak, from where the speech originates. The reduced consciousness, because of its retention within itself of all objectivity, is like the udder of celestial cow ‘Kamadhenu’. It upholds the multitude of entire objectivity, becomes manifest, wide spreading ‘jnana shakthi’. Without bringing about the limited experience of the knower and known, reside in the pure state of awareness, it is the perfect Parashakthi of 17 kalas. “ Parashakthi is the Supreme Divine kinetic energy and His mirror image which becomes responsible for all the acts of Divine. It is said in Linga purana that powers of all objects of existence in the universe is Shakthi and the objects themselves are Shiva. Para-nishta (573) Nishta means steadfast position. The mind of a self realized person becomes steadfast, perpetually united with the Brahman. For reaching this stage, the highest level of knowledge is required. Krishna explains this in Bhagavad Gita (IV.33). “Sacrifice performed with knowledge is superior to material sacrifices. All actions (cause, effect and karma) consummated in entirety in knowledge.” For changing over from external rituals to internal search, knowledge is important. Without acquiring such supreme knowledge, one continues to be associated with materialistic rituals failing to realize the Brahman within. The latter is capable of giving salvation at a faster pace than the former, which is an extremely slow process. Internal search requires nothing except a steadfast mind whereas for the materialistic rituals time, space and wealth become essential requirements. The kind of knowledge can be obtained only from ancient scriptures. Particularly, Upanishads provide extraordinary inputs to understand the Brahman and the procedures to seek Him within. The acquiring of knowledge leads to experience. When this knowledge and experience turns steadfast, it is called ‘para-nishta’. She is in the form of ‘para-nishta’. Without her help, reaching this stage is not possible. She is the embodiment of power (para-shakthi) and knowledge (para-nishta). Prajnana-ghana-rupini (574) An extension of the previous nama, which said that knowledge and experience are the essential components for self-realisation. This nama goes to explain the kind of knowledge discussed in the previous nama. ‘pra-jnana-ghana’ means superior-knowledge-concentrated. Superior concentrated knowledge means the knowledge that remains unpolluted by ignorance. Knowledge becomes polluted by senses. Brhadaranyaka Upanishad (V.v.15) says ‘the Self without interior or exterior. It is entire and pure intelligence alone.” When everything dissolves into this pure knowledge, self-realisation begins to happen. She is in the form of such pure and concentrated knowledge.

LALITHA SAHASRANAMAM MEANING 563 - 571.

Mukhya (563) She is the first in the universe. Mukhya also means important. She is authoritative amongst all gods and goddesses. Taittiriya Upanishad (III.x.6) says “I am That which was born before anything. I was born before the gods and goddesses”. This nama says that She is not only first among the creations, but also part of creation itself and assumes importance amongst all gods and goddesses. Mrudani (564) Mruda means Shiva. Consort of Mruda is Mrudani. It also means giver of happiness that is provided by the vimarsha form of Shiva, Shakthi. Mitra-rupini (565) Mitran means a friend. Sun is considered as a friend of the universe, as it sustains existence. She is in the form of sun. In Sri Vidya worship, Shiva is represented by agni, Shakthi is represented by moon and the union of Shiva-shakthi is represented by sun. This nama indicates Her closeness and easy accessibility to those who seek Her. Nitya-trpta (566) She remains eternally contended, because She has no requirements. Non-requirement is one of the qualities of the Brahman. It is said “That is infinite and this is infinite. The infinite proceeds from the infinite, taking the infinite of the infinite, it remains as the infinite alone.” Because She being infinite, She remains eternally contended. Nama 815 is ‘a-nitya-trpta’, which means She is contended even with perishable offerings. Based on this interpretation, the present nama can be explained as ‘She remains contended with eternal non-perishable offering, which is atman.’ Bhakta-nidih (567) She is the treasure house for Her devotees. She shares this treasure with Her devotees whenever sought for vide nama 989. Niyantri (568) She is the guide to the universe. Since She administers the universe, She is addressed in this nama as its guide. Nikhileshvari (569) This is an extension of the previous nama. Because of being the only guide to the universe, a quality of the Brahman, She assumes the position of Supreme Ruler, which is conveyed in this nama. Maitryadi-vasana-labhya (570) She can be attained through qualities like kindness, etc. Patanjali yoga sutra I.33 says “Friendship, mercy, gladness and indifference being thought of in regard to subjects, happy, unhappy and good and evil respectively, pacify the mind stuff.” For attaining perfection, one has to remove evil thoughts. One should not become felicitous on knowing the sufferings of another. One should not become jealous on knowing the wealth of another. When someone is suffering, one has to help him to come out of his sufferings. Converting hatred into love, converting sadness into happiness etc are some of the ways to attain perfection. If countervailing negativities by positivism is practiced, mind attains perfection which leads to the stage of samadhi. Such devotees can easily reach the stage of bliss and ultimate merger with the Brahman. This nama says that She can be attained by practicing to countervail negativities by positive thoughts. She can be attained by positive vasanas or impressions. Maha-pralaya-sakshini (571) Maha-pralaya is the total dissolution that has been discussed in nama 232 ‘maheswara-mahakalpa-mahathandava-sakshini’. When annihilation unfolds, the entire universe gets dissolved into Shiva. This happens exactly in the reverse process of creation. At the time of creation akash was born out of the Brahman, air was born out of akash, etc. At the time of annihilation, air gets dissolved into akash and akash gets dissolved into Shiva. This process is known as involution as opposed to evolution, a process that happens during creation. This nama says that She is the only witness to the great dissolution. Such a great dissolution unfolds at the command of Shiva. He begins His famous cosmic dance during annihilation. Macrocosm gets dissolved into Shiva and She is the only witness to such a mind boggling event. Soundarya Lahari verse 26 describes this event. “Brahma, Vishnu, Yama, Kubera, Indra all gets annihilated. But your consort Shiva plays around with you.”

LALITHA SAHASRANAMAM MEANING 557 - 562.

Katyayani (556) She is the sum total of the effulgence (tejas) of all gods and goddesses. Vama Purana says that brightness which is the best is known by the name Katyayani. Katyayani is the presiding deity of odyana peeta, situated at ajna chakra. Other peetas are Kama giri peeta at muladhara chakra, purna giri at anahat, jalandra peeta at vishudi. There is another interpretation. ‘ka’ means Brahma, the Creator or head or a stone. She rests on this ‘ka’; (with particular reference to stone meaning the universe) therefore She is known as ‘Katyayani’. Kalahantri (557) ‘kala’ means death. She is the destroyer of death. She destroys death for those who are self-realized. Shvetasvatara Upanishad says ‘kalakaraah’, which means that the Brahman is the creator of time. Death occurs only when the soul transcends its prescribed time fixed by the law or karma also known as the law of the Lord. Please refer nama 552 ‘sarva-mrtyu-nivarini’ for additional details. The unique nature of this sahasranamam is no nama has been repeated. But there are instances where the same meaning has been conveyed through more than one nama. This is to emphasize the importance of certain activities that are considered as more important. For example through namas 552 and 557 it is said that She destroys death. The secretive meaning of these namas is self-realisation. Those who have realized Her within transcends death, which means that they are not reborn. Every living being born in this universe has to necessarily undergo the process of death, the dissolution of the respective physical bodies. Self-realization can be attained by removing ‘a-vidya’ or ignorance. Kamalaksha-nishevita (558) She is worshiped by Vishnu, the lotus eyed. Soundarya Lahari verse 5 confirms this by saying ‘Haris-twam-aradhya’ meaning ‘Vishnu worshiped you’. It is said that Vishnu by worshipping Her, got His ‘mohini’ (nama 562) form (form of a woman) to destroy the demons. Possibly sanctity of the woman hood is highlighted by Vak Devis in this nama. Women are always treated as sacred attributes by Indian scriptures. Tambula-purita-muki (559) She is fond of chewing betel leaves with karpura vitika (nama 26). The betel leaves turn the lips into red colour. This nama says that Her face shines with betel leaves In Her mouth. The fragrance of betel leaves with karupura vitika gives a pleasing fragrance. Dadimi-kusuma-prabha (560) She radiates like a pomegranate flower. They are dark red in colour. The flowers of pomegranate are considered as the most auspicious amongst the flowers for worshipping Her. Next is hibiscus flower, which too has deep red petals and is widely used for worshipping Her. The last verse of ‘Abhirami Andhadi’ (A poetize consisting of 100 Tamil verses in praise of Her. This is more or less like Soundarya Lahari) also compares pomegranate flower to Her complexion. Everything associated with Her is red. Her red complexion has been repeatedly emphasized in this sahasranamam. The reason for such repetitions is provided in nama 557. Mrigakshi (561) Her eyes appear like that of a deer. Since the description of the Brahman is not possible, a reference is always made to the best known object. A deer’s eyes look gorgeous and will always be revolving, glancing at all the sides at the same time. Lalithambigai being the administrator of the entire universe looks all-round for two reasons. First, She administers the universe by personally overseeing all the activities. Secondly, while doing so, She liberates Her true devotees by glancing at them. She do not want them to wait even for a second to attain liberation. She grants them liberation by a mere glance. Lalitha trisati nama 103 ‘harinekshana’ conveys the same meaning. Mohini (562) She Bewitches. Unable to find proper words to describe Her beauty, Vak Devis used this word. Bewitchment is not possible without being splendiferous. She is the beauty incarnate, because Her beauty is made up of knowledge, efficiency and compassion. When Vishnu got His Mohini form by worshipping Her, He bewitched the demons (refer nama 558).

LALITHA SAHASRANAMAM MEANING 550 - 555.

Viyadadi-jagat-prasuh (550) She is the Creator of the five principles of akash (ether) air, etc. According to Taittiriya Upanishad (II.1) “From that Self (the Brahman) sprang up akash, from akash air, from air fire, from fire water and from water earth.” During great dissolution, the reverse process unfolds.” She is referred as that Self or the Brahman. This nama augurs well with nama 397 ‘mulaprakriti’. Sarva-vyadhi-prashamani (551) She cures all diseases. Nama 876 ‘niramaya’ also conveys the same meaning. Sarva-mrtyu-nivarini (552) Mrtyu means death. There are different types of deaths such as death arising out our accidents, disease or untimely deaths. Svetashvatara Upanishad IV.15 explains about death thus: “If you know your oneness with Him, you become free from shackles of death.” Katha Upanishad I.iii.15 also endorses this view. “Having known that Self, one can be free from death.” The concept of self-realisation is conveyed in this nama. If one becomes immortal, it is against the laws of the Divine. Mrtyu means averting rebirths. Birth and death is only for gross bodies. When immortality (eternal) is referred, it always means the Supreme Self. A soul manifests in the form of gross body to undergo pleasure or pain according to its karmic account. At the time of death, soul leaves the body and enters another body till its entire karmic account is exhausted. The death here indicates the final liberation of the soul to merge with the Brahman. The nama means that She is liberator of such souls. Agra-ganya (553) She is the First, first among the entire creation. Shiva has no parentage. Shiva created Her in the form of kinetic power to create and sustain this universe. This nama refers to Her own creation. At the time of first creation, none was there except Shiva and Shakthi. At the time of annihilation only Shiva and Shakthi alone remains. Shiva and Shakthi continue to remain during the end of one yug and the commencement of next yug (discussed in nama 555.) Shivananda Lahari verse 100 conveys the same meaning. “Gods like Brahma know You as the first amongst the most worshipful ones. You are known as the best among the best of grains.” Acintya-rupa (554) She is in inconceivable form, a quality of the Brahman. Reference can also be made to namas 139 and 415 which say that She is beyond comprehension by mind. This is one of the unique qualities of the Brahman and confirms that the Brahman is amorphous and omnipresent. She is beyond all qualities and gunas. Forms appear only if the soul interacts with prakriti along with elements. She is the embodiment of all souls and She herself is the prakriti. Kali-kalmasha-nashini (555) She destroys the sins committed during kali yug (kali age) The following reding from Markandeya Purana Chapter 43. Verses 26-30 is about the duration of each yug. At the end of each yug the total dissolution takes place and the next re-creation is known by the succeeding yug. Currently we are going through 5111th year of kali yug out of 360,000 human years. “360 human years is equal to one divine year. 12,000 divine years (4,320,000 human years) consists the four ages called Krta yug (4000 years), treata yug (3000 years), dvapara yug (2000 years) and kali yug (1000 years). The balance of 2000 years has been calculated for twilight period of each yug.” Out of the four, kali yug is supposed to have more sinners and She in the form of Goddess Kali destroys sins committed during kali yug.

LALITHA SAHASRANAMAM MEANING 546-549.

Bandha-mochani (546) She liberates from bondage. Bondage is caused by ignorance or avidya. Bondage means a soul remaining afflicted by desires and attachments. She removes such bondage for those who surrender to Her, beginning of the process of liberation. Barbaralaka (547) In some texts, this nama is mentioned as ‘banduralaka’. She has curly hair that appears like waves and flowing into Her forehead. Vimarsha-rupini (548) Brahman is the combination of prakasha and vimarsha forms. Prakasha is the self-illuminating light without parentage. It is the beginning of creation or creation begins from prakasha. Without this self illuminating eternal light, nothing can exist. It is Shiva. The reflection of Shiva is known as vimarsha, which is known as Shakthi. Without the presence of vimarsha or Shakthi, Shiva cannot act. Shiva is the creator and Shakthi is the doer. It is said that ‘if ultimate Reality were merely prakasha without vimarsha, it would be hibernating.’ Without Shiva or prakasha form of the Brahman, the presence of Shakthi or vimarsha of the Brahman is not possible. Without Shakthi or vimarsha of the Brahman, the creation is not possible as without Shakthi, Shiva becomes inert. Shiva is devoid of activity with singular exception of Shakthi got abstracted from Shiva. That is why soul is said to the representative of Shiva, as soul on its own cannot act unless combined with prakriti or nature. If Shiva can be called as the Brahman, then Shakthi is to be called maya. Without the presence of maya, activities in the universe cannot happen, as maya is the expressive nature of the Brahman. This appears logical as the Creator status of the Brahman is not divested. Though Shiva has desired to create, He executes His acts of creation only through Shakthi which makes Shakthi the most sought after form of the Brahman. Shakthi in Her capacity as the administrator of the universe has multifarious activities such as creation, sustenance, fusion, total dissolution and finally recreation (nama 274). Shiva therefore is the static energy and Shakthi becomes the kinetic energy. When these two energies join together it known as ‘Shiva-Shakthi’ (nama 999) or ardhanariswara form (half male and half female) This nama mentions Her creative aspect. Vidya (549) Vidya means ‘to deliberate’. She is in the giver of knowledge that is capable of providing final liberation. This is an extension of the previous nama. After having spoken about Her vast powers in the previous nama, Vak Devis talk about the final liberation in this nama, which can be granted only by Her. Final liberation cannot be attained without understanding the Brahman for which the highest form of pure knowledge or suddha-vidya (Shiva sutra) is required. This nama says either She is in the form of that supreme knowledge or She gives that supreme knowledge for those who seek it. Shiva Sutra 21 says “Suddha-vidyodaya-chakreshatva-siddhih”. “Full acquisition of mastery over the collective whole of the shakthis through the appearance of suddha-vidya or pure knowledge.” It is said that She is the highest of vidyas and on the the appearance of this vidya, a practitioner acquires infinite knowledge and siddhis. This becomes possible because, by providing this pure knowledge She makes a person to think about Shiva in the form of primordial light, thereby becoming Shiva himself. Mundaka Upanishad talks about two types of knowledge, one is ‘apara’ the lowest and another is ‘para’ the highest. She is in the form this ‘para’ knowledge.

BHAGAVAD GITA. CHAPTER III. 40-43.

Gita series – 47. III. 40 - 43. “It is said that lust dwells in the senses, mind and intellect and obliterates the wisdom making the soul passionate. Therefore Arjuna, first control your senses and annihilate that dreadful lust that is capable of destroying wisdom and realization. It is said that senses are superior (to the gross body). Mind is superior to senses, intelligence is superior is mind and atman (the Self) is more superior to intelligence. Arjuna! Thus knowing that the superior atman (the Self) is subtle and powerful than intelligence, containing your mind through intelligence, annihilate the unconquerable enemy known as lust.” Krishna highlights the importance of sensory afflictions. When senses are allowed to wander, it becomes uncontrollable even by its superiors authorities like mind and intellect. When there is no counteracting force to check the senses, they act according to their wishes thereby causing bad karmas that ultimately smite the soul. The soul becomes habituated to lust. The soul afflicted by the evil influences of the senses, is born repeatedly to undergo sufferings and miseries. When a soul is born again and again, it remains un-liberated. Such an afflicted and habituated soul becomes too powerful to conquer thereby affecting ones intelligence. When sensory influence is predominant, mind goes after seeking sensual pleasures and does not have time for inner search and ultimate self-realisation. Sensory influences can be arrested only through a tamed mind. Intellect is a refined product of the mind and higher in stature than mind. Mind always consults intellect if it is not able to decide on its own. The superiority of mind and intellect is emphasized because they are the available tools by which senses can be controlled. Controlling depends upon one’s ability to utilize them. This is well explained in Katha Upanishad (I.iii.3-7). Atman is seated in a chariot, drawn by horses known as sensory organs or indriyams. Mind is compared to the reins and the driver of the chariot is intellect. Atman as the owner of the chariot commands the driver. Driver, the intellect obeys the commands of his master, atman. Driver carries out the commands of his master, atman by controlling the reins. Reins in turn control the horses. But the question is when atman is veiled by the afflictions of sensory influences, how it can make commands. The uniqueness of the intellect is its capacity to discriminate between good and bad. Only this singular quality makes the intellect superior to mind. Horses or the indriyams are of no importance in self-realisation. In fact, they have to be desolated if they misbehave by not listening to the commandments of the owner or the atman, the highest in spirituality. Such a command can be realized by the sensory organs only if they realize the ataman inside. Krishna advocates annihilation of lusty desires. It is better to annihilate them instead of controlling them. If they are controlled, at some time it will be back with more power. It is also advocated that self control should commence from gross objects to subtle subject for lasting solution. One should realize that intellect is veiled by ignorance. The level of intellect does not vary from person to person. It is only the individual capacity to remove the veil of ignorance that varies from person to person making some one more intelligent than another. The ways and means of implementing His teachings is dealt with in subsequent chapters. The point that we should know at this stage is that atman is extremely powerful and it can destroy the afflictions of senses, provided one is able to realize its presence. But atman is not active unless and until He is realised by the mind and intellect, as the atman remains veiled by maya or illusion. Only the intellect is capable of removing the veil of maya. This process is called self-realisation. But why intellect alone is capable of accomplishing this? Intellect not only aware of perceptions, it goes well beyond the levels or perception known as intuition. Potentially this could be due to the power of intellect to discriminate. Intellect knows for sure that lust is a stumbling block in the journey to realising the Self. That is why Krishna advises Arjuna to annihilate lust. Chapter III concluded.

LALITHA SAHASRANAMAM MEANING 541-545

Anuttama (541) No one is superior to Her, an exclusive of the qualities of the Brahman. This situation is best explained in Shveashvatara Upanishad (VI.8) which says “No one is His equal; no one is superior either. He possesses many gifts of a high order.” The same situation finds a place in Bhagavad Gita (XI.43). “Unparalleled by any other in the three worlds, who may surpass Him, the Lord of power incomparable.” Anuttama also means intellect not derived from others. She is the embodiment of intellect. Punyakirtih (542) She is known for virtues. She gives fame to Her devotees. The very thought of Her sanctifies a person. Vishnu Sahasranamam nama 688 is ‘punyakirti’ which means He is capable of eradicating sins of His devotees. Punyalabhya (543) She is attainable through virtues. Punya means virtues. It is said that ‘She is attained by those who are virtuous and have knowledge of Vedas. Those who are desirous do not see Her.’ Soundarya Lahari verse 1 explains this. ‘You are worshiped even by Brahma, Vishnu and Rudra. Unless one has accumulated virtues of previous births (good karmas), how can anyone be capable of singing Your praise or prostrate before You.’ Punya-shravana-kirtana (544) Recitation of verses in praise of Her (like this Lalitha Sahasranamam), or listening to such praises are virtuous acts. Vishnu Sahasranamam 922 conveys the same meaning. The uttara-bhaga (the concluding part) of Vishnu Sahasranamam verse 2 and the concluding part of this Lalitha Sahasranamam also conveys the same meaning. Pulomajarchita (545) Indrani is the wife of Lord Indra. She is an ardent devotee of Lalithambigai. This nama is included in this sahasranamam to highlight the importance of morality and the benefits attained on worshipping Lalithambigai. This nama means that She is worshipped by the daughter of Puloman (Indrani). There is a story in Devi Bhagavatham chapter VI which goes like this: ‘There was demon by name Puloman. He had a daughter known as Sasi. Indra killed Puloman and married his daughter Sasi. Thus, Sasi became Indrani. Indra befriended with another demon by name Vridasuran. Vridausran’s father Dvashta forewarned his son not to entertain friendship with Indra. As the fate would have it, Vridasuran did not listen to his father’s advice. At an appropriate time, Indra killed the demon with the help of Lalithai, Vishnu and others. Since Indra killed his friend through foul means, he was afflicted with Brahmahati dosha as cursed by Dvashta. Nobody came to his rescue. When Vishnu and Lalithai helped Indra, everyone helped him. But when Vishnu and Lalithai no longer willing to help him, none came forward to help him. As result, Indra left his empire, came to the earth and started living in a lotus stem. Nobody could find him. The absence of Indra was felt in the universe. There was no rain which resulted in acute famine all over. Demigods, goddesses and sages appointed a demon by name Nagushan for the post of Indra, to overcome the famine. Nagushan, impressed by the beauty of Indrani wanted to flirt with her. Knowing this Indrani went to Brahma. He could not offer a lasting solution. Then along with demigods, etc Indrani went to Vishnu for a solution. Vishnu advised all of them to worship Parashakthi. With Her grace, Indra was found by Indrani. Indrani told Indra that her chastity is in jeopardy with Nagushan occupying Indra’s throne. Indra told her that their time is not auspicious and that she should go back to Indralog. He also told her that to protect a woman’s chastity nobody can be of help except her own will power and determination. She went back to indralog and told Nagushan that she would oblige him if he comes to her place in a palanquin carried by the seven great sages (sapta rishis). Accordingly, Nagushan summoned sapta rishis. Sapta rishis obliged Nagushan as they were aware of what is in store for Nagushan. Out of the seven rishis, Agastyar was very short and when he walked with the palanquin, it tilted towards his side. Angered by this, Nagushan beat Agastya and kept his foot on his head. Agastya is a very powerful sage who had once consumed the entire water of all the oceans. Agastya cursed Nagushan to become a python and immediately he fell down in a forest with the body of a python. Knowing this, Indra returned to his kingdom. Indra was restored to his throne with the grace of Lalihai.

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BHAGAVAD GITA. CHAPTER III. 37-39.

Gita series – 46. III. 37 – 39. Arjuna now asks Krishna: “Oh! Vasrshneya! Though against his will as if he is induced, by which a man is compelled to commit sinful acts.” Vasrshneya means Krishna. This indicates the descendant of Varishni dynasty of Yadavas. Since Krishna hails from this dynasty, Arjuna addresses Krishna like this. Nobody is born to commit sins. Sins are committed during the course of man’s existence. The main cause for committing sins is impulsive desires. Desire for status, desire for money, desire for competition, it could be anything. Sins are sometimes committed for survival. If such desires cannot be achieved through fair means, sinful means are adopted. Normally such means are adopted to satiate one’s mental and physical desires. If one is able to overcome the vicious yearnings and holding on to his mind connected to higher level of spirituality, he could escape the clutches of sins. Sins badly affect one’s karmic account, the effect of which is felt at a later date. Repeated indulgence in such sinful acts make a person habituated to committing only sins, thereby making him a man of unsound character. The significance of committing sins is not realised instantaneously but realised only at a later date. It is the impulsive desires that make a man to indulge in sinful acts. When such desires arise, even one’s will power is drubbed. Arjuna wants to know the cause for such desires. Arjuna is about to commit sinful act, by not participating in the battle against kurus. Krishna now answers Arjuna: “Lust, arising out of rajo guna transmutes into anger. Know this insatiate craving as the worst enemy and the most immoral sin. Like smoke making the fire obscure, a mirror covered by dust, a fetus covered by womb, in the same way the intellect is covered by the lust. Arjuna! Un-satiated lust is like fire and an enemy to wise man and his intellect stands veiled by this lust.” Rajo guna is one of the three gunas viz. satwic, rajo and tamo. Rajo guna means mobility, the cause for various actions. Actions as such are not prohibited by Krishna. Krishna says that one should not refrain from discharging his duties. Duties are to be performed only for sustenance of all the living beings, by performing pancha yajna, the five types of duties viz. duties to Gods, departed souls (pitrs), fellow human beings, all other living beings and duties to the wise. On the contrary, if a person indulges in insatiable craving for lascivious acts, he fails to perform other prescribed duties. Such a situation gives rise to replicating sins. First, indulging in illicit sex and second, failing to perform specified duties, the former leading to the latter. Craving for lascivious acts is like smoke that makes the fire, the cause for the smoke obscure. The truth of the Self gets veiled by the influence of maya. In the same way, such desires obscure ones intelligence and wisdom. This is the case even with jnanis. Jnanis are wise men and closer to final emancipation. They can understand and discriminate between good and bad. Lust is such a powerful destroyer; even such wise men are not spared from its clutches. Krishna says that lust is the worst amongst all the desires. Therefore, proper and adequate restraint is necessary for sensual gratification. Otherwise, it leads to annihilation of the person concerned and the society he lives in. A person who overleaps his self-restraint with strong sensual desires is ultimately consumed by the flames of that desire.

LALITHA SAHASRANAMAM 535-540

Svaha (535) After describing yoginis, Vak Devis continue with their description of Lalithambigai. Lalithambigai is in the form of oblations offered to gods and goddesses. The mantras for such oblations end with svaha. More details are provided in the next nama. Linga purana 13.9 says wife of Pashupati (the fiery form of Shiva) in the form of fire is Svaha and the mother of Lord Skanda (Subramanya or Muruga). Svadha (536) She is in the form of oblations offered to the departed souls (pitrs) and such mantras end with svadha. Markendeya Purana (26.6-9) personifies a grhastha (a married man leading family life) as a holy cow. Cow’s back is Rk Veda, her loins is Yajur Veda, her face and neck is Sama Veda, her horns are pious acts, her hair is the words of wise men, her ordure and urine are tranquility and prosperity, her four feet are the four classes of humanity, svaha, svadha, vashat and hanta are her teats. The epic proceeds to say that such a man should nourish gods, rishis, pitrs, all men and other living beings as his own body (This act of a grahasta is called pancha yajna. refer nama 946). It is also said that Svaha and Svadha are the two wives of Lord Agni. Amatih (537) She is in the form of avidya or ignorance. The creation in the beginning was devoid of consciousness, known as avyakta form (nama 398). From mulaprakriti (nama 397) avyakta, mahat (nama 774) (intellect), ego, etc were created. The intellect in such an un-manifested stage is known as amati. This is the stage of prakriti where all the three gunas are found in equilibrium. Any change in this equilibrium of gunas in prakriti leads to desire, wisdom and action. Medha (538) She in the form of amati transforms into medha or intelligence along with evolution. This is also to confirm Her existence from the beginning of creation. These two namas explain the development of intellect from its un-manifested form to manifested form. She is in the form of both, which go to prove Her Brahman form or the omnipresence nature. Medha particularly refers to individual intelligence. Mahanarayana Upanishad (49.1) says “May the all-penetrating goddess of intellect who is beneficial, favorably disposed to and delighting in us, visit us” (Meda suktam 1). Atharva Veda VI.108 says “Oh! Wisdom (medha)! Come first to us with cows, with horses, you with the sun’s rays, you are reverent to us. The next verse proceeds to say “I call first, unto the aid of gods, wisdom filled with Brahman, quickened by Brahman, praised by seers………” Intellect is considered as one of the important aids to realise the Brahman. She is said to be in the form of such an intellect. Shrutih (539) Srrutih menas Vedas. She is in the form of all the four Vedas or all the Vedas represent Her form. Smrtih (540) Vedas are difficult to understand and the message of the Brahman is conveyed through them in secretive manner. Vedas need proper interpretation to understand properly. Smrtihs, derived from Vedas deliver the message of the Brahman in understandable terms. She is in the form of such Smrtis. Smriti also refers to the power of recollection and memory. Krishna says (Gita X.34) “I am the power of speech, memory, intelligence, grasping faculty……..”

BHAGAVAD GITA. CHAPTER III. 33 - 36.

Gita series - 45. III. 33 – 35 All living beings act according to their nature. The jnani (wise man) also acts according to his nature. Then what is the purpose of quelling? Likes and dislikes are obscured in all the sensory objects. One should not get entangled into the vicious adversities of these two, as they cause impediment s while progressing in the path of realisation. It is better to act as per one’s own nature irrespective of any inadequacy, than following the path of others though it may remain superior. It is better to die by following up on one’s own nature than by engaging the path of others that cause fear. Every living being acts according to its inherent nature. For example, activities of an elephant are different from that of a rat. Their inherent qualities cannot be changed, even by application of force. Inherent quality is determined by the law of Nature and the individual quality is decided by the law of karma. The inequalities amongst men, is due to the law of karma. A man is born to carry out certain duties in this world. Nothing can change the activities of mankind as they are decided by the law of Nature. A jnani (wise man), though a realised man has to follow the law of Nature as long he exists in human form. He is also bound by the adversities of senses such as likes and dislikes as the entire living beings act due to the sensory influences. There is no purpose of exercising external influence to control the effects of sensory perceptions, as the law of Nature is bound to defeat any such move. But, the law of karma can make a person immune to perceptions. The law karma is a powerful force to reckon with as the karmic account is built over several births and the influences (vasana) of the earlier births are adhered, to cast significant effects during this birth. Even in the case of jnani, he has to undergo the effects of karma. But the difference between a jnani and an ordinary man is that jnani is aware that he is not responsible for his actions, whereas an ordinary man is influenced by ego takes credit for his actions, thereby accumulating further karmas. It must be remembered that both good karmas and bad karmas cause rebirths. The difference between the two is that the one with good karmas does not suffer and the one with bad karmas undergoes sufferings and miseries. But none of them merge with the Brahman. The merger with the Brahman bechances only if one is able to surrender the effects of all his actions to the Brahman. In the case of a jnani, he is not concerned about his pleasure and pain, as they are one and the same for him. He acts according the prescribed sastras or righteousness, thereby sets an example for others to follow. Krishna calls likes and dislikes as the impediments to one’s spiritual quest. It is better to follow the laid down principles of righteous path that is to be followed with determination irrespective of the impediments. While pursuing any good cause, there are bound to be impediments. Fearing for these impediments, one should not stop his spiritual pursuits. This concept can be further explained. Let us take the example of a jnani and an ordinary man. A jnani does not involve with rituals like pujas, visiting temples, etc as he always stands connected to the Brahman. By taking him as an example, the ordinary man should not refrain from performing prescribed rituals, as the ordinary man can develop his cosmic connection only by performing such rituals. The jnani always remains with the Brahman, though he physically remains in this world. Therefore, irrespective of the inadequacies in these rituals, everyone should follow the well laid down principles. In Sanskrit, this is known as ‘swadharma’ and ‘paradharma’. Swadharma means one’s own righteousness and paradharma means the righteousness of others. It is better to die by following one’s prescribed dharmas than following the righteousness of others. This could be superior to his swadharma, but not meant for him and hence causes unfounded fear. Unfounded fear stimulates death like situation thereby making it impossible for him to perform the prescribed duties.

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LALITHA SAHASRANAMAM 528 - 534

Sahasradala-padmastha (528) The next seven namas discuss about yogini Yakini, the last among the yoginis we are discussing about. Sahasrara or the crown chakra is presided by yogini Yakini. Sahasrara is in the form of a thousand petal lotus. This is not categorized under chakras and sahasrara is difficult to explain. The commune (the divine energy) between the soul and the cosmos happens through an extremely small aperture at the top of the head. This pericarp of the sahasrara is said to be more lustrous than a full moon. The rays of this moon is multi coloured, predominantly VIBGYOR, the seven colours of the rain bow. The colour of these chakras begin with red at muladhara, orange at swadishtan, yellow at manipuraka, green at anahat, blue at vishudi, indigo at ajna and violet at sahasrara. Though violet is said to be the overriding colour of sahasrara, multi colour is visible during its activation. Shakthi’s union with Shiva takes place here. There is a bindu in the midst of sahasrara and is called ‘sunya’, or emptiness which is the root of liberation and is in the size of a ten millionth of the width of human hair. Shiva is manifested here as the pure Brahman, and Shakthi conjoins Him unfolding eternal bliss leading to final liberation. The mind that was purified at ajna chakra begins to realise the oneness of the self (atma)and the Brahman (Paramatma). The practitioner who realizes this place is not born again. He is freed from all his karmas. Krishna says in Bhagavad Gita (XVIII.49), “A person can attain liberation by freeing himself from karmas by practicing renunciation (not a verbatim translation).” At this stage, the practitioner does not use his free will (surrenders his free will to God) and functions only at the will of God. Such a situation is possible only if sahasrara is well activated. Shakthi who has ascended from muladhara unites with Shiva at sahasrara and the blissful ambrosia is released and is felt at the throat, providing the divine nourishment which makes the practitioner to realise “I am That”, indicating the end of one’s spiritual quest. The union of Shakthi (I) and Shiva (That) takes place here in their subtlest bindu forms. All the alphabets are placed continuously in all the 1000 petals of the lotus. It is also said that the alphabet ‘ksha’ is excluded from the 51 alphabets of Sanskrit, thereby making it only 50 letters. These 50 alphabets are placed 20 times in succession to make it as 1000. The feet of the Brahman (some refer this as the feet of one’s Guru and either way there is no differentiation in the subject conveyed as Guru and the Brahman are not different) is worshipped here causing removal of sanchita karma (the total sum of karma of all previous births that have not yet fructified). In the pericarp of sahasrara there is a moon and inside this moon there is a triangle and inside this triangle, there is unmani, a tatwa that nullifies all the adversities of mind. This is one of the foremost reasons for attaining bliss, as the influences of mind is overruled here. Sarva-varnoba-shobhita (529) Yakini shines in all colours. ‘Varna’ also indicates letters that are inscribed in the 1000 petals. There is also an interpretation that letters are placed first from ‘a’ to ‘ksha’ and then ‘ksha’ to ‘a’ and again from ‘a’ to ‘ksha’ and so on. Sarvayudha-dhara (530) Yakini has all types of weaponries. In sahasrara, everything is infinite because sahasrara is beyond any explanation. Sri Rudram (Yajur Veda IV.v.10.verse 12) says ‘a thousand fold in thousands are the missiles in your arms.’ Such references are available in plenty in Vedas and Upanishads. Shukla-samstita (531) Yakini is in the form of subtlest product of the human body – semen or ova. Yakini represents the creation of human body and destruction of the human mind. Sarvatomuki (532) Yakini has infinite faces. ‘Infinite faces facing all directions’ is the concept of the Brahman. Mahanarayana Upanishad I.13 says ‘having eyes everywhere, having hands everywhere, having feet everywhere..’ Bhagavad Gita XIII.13 says ‘He dwells in the world, enveloping all, His hands and feet present everywhere. His eyes and ears, His mouth and heads present on all sides.’ Purusha suktm opens by saying ‘Purusha (the Brahman) has thousands of heads, thousands of eyes, thousands of feet..’ How does that Purusha appear, answers Bhagavad Gita XI.12 by saying ‘if a thousand suns appeared simultaneously in the sky, their might dimly resemble Him.’ Sarvaudana-prita-citta (533) Yakini likes all types of food. The important point to be noted with sahasrara is the nature unboundedness. The yogini presiding over sahasrara is beyond everything. Yakinyamba-swarupini (534) Yogini presiding over sahasrara is known as mother Yakini, who has been described from nama 528 till 534 (7 namas). With this, the description of yoginis is concluded. For practical guidance to kundalini meditation please refer to e-book titled kundalini unraveled

LALITHA SAHASRANAMAM 521 - 527.

Ajna-chakrabja nilaya (521) The next seven Namas discuss about the presiding deity of ajna chakra, Hakini. Ajna chakra is considered as the most important chakra and is located between the two eye brows. This chakra has two lotus petals and bijas ‘ham’ and ‘ksham’ are inscribed in those white petals. The yogini’s complexion is white and she has six faces, all red in colour. She has six three eyes, six arms and is majestically seated on a white lotus. Each of her six hands holds varada mudra (granting boons), abhaya mudra (dispelling fear), a rudraksha rosary, a human skull, a small drum and a book. The mind in its subtlest forms dwells here. The most important bija of all, ‘OM’ is placed here and when kundalini reaches this chakra, superhuman powers are granted to the practitioner. The pericarp is in the form of inverted triangle. Above this triangle, a half moon is located. During proper meditation on ajna chakra, the first illumination would be only a half moon, above a triangle. This moon transforms into an illuminating flame during further progress in meditation, indicating the progress of self-realization happening. The illumination of the flame is extraordinarily bright because sun, moon and fire unite in this chakra (Ida, pingala and sushumna). Both Shakthi and Shiva begin to manifest here. One’s guru lineage is worshipped in this chakra. Guru, irrespective of the place of his existence, gives command to his disciples through this chakra. These are the words of Krishna in Bhagavad Gita (VIII.9, 10): “One should know the Brahman as the knower of all in inconceivable form, shining like the sun, beyond all materialistic attributes. One who at the time of death by his yogic powers fixes his consciousness between his two eye brows (ajna chakra), with mind fixed on the Brahman attains Him.” Shukla-varna (522) Hakini has fair complexion. This could be due to the purity of ajna chakra. Shadanana (523) Hakini has six faces and hence described as the sixth chakra in this sahasranamam. Ajna Chakra is the controlling centre for the five lower chakras, each of which representing five bhutas or elements. Ajna chakra, the sixth chakra controls the mind. Hence, Hakini is described with six faces, one representing mind and other five representing five elements. Majja-samstha (524) Hakini presides over bone marrow, the sixth layer from the skin hence ajna chakra is discussed as the sixth chakra in this sahasranamam. Hamsavati-mukya shakthi-samanvita (525) Hakini is attended by two of her assistants. They are Hamsavati and Kshamavati, representing the two bijas ‘ham’ and ‘ksham’. In all these chakras, the names of the assistants to the yoginis begin with the respective alphabets inscribed in the lotus petals of the concerned chakras. Alphabets, complexion of the yoginis, faces and hands of the yoginis, the shape of the pericarp of the chakras have great relevance to the attributes assigned to these chakras. Haridrannaika-rasika (526) Hakini is fond of rice cooked with saffron. Hakini rupa-dharini (527) The yogini who has been described in the preceding six namas is known as ‘Hakini’. For further reading about ajna chakra in this site: ajna chakra and developing third eye

LALITHA SAHASRANAMAM 514-520

Muladharambuja-ruda (514) Yogini who presides over this chakra is Sakini, who is described in the next seven namas till nama 520. This chakra is situated at the perineum area and has four lotus petals that are red in colour. Each petal is inscribed with four consonants with bindus. The pericarp of this chakra is square in shape with eight spears protruding outwardly. Inside this pericarp, the bija of this chakra ‘lam’ is placed. There is a red inverted triangle within the pericarp that flashes like lightning. Inside this triangle, the powerful ‘kama-bija’ (kleem) is also placed. The bija for earth is ‘lam’ and this is appropriate because muladhara chakra is the lowest chakra which is also known as the base chakra. Inside this triangle, there is a linga (one of the prominent forms of Shiva). Kundalini energy in the form of a snake coiled around this linga three and half times. There is a hole which is called ‘dwara’ in Sanskrit in this chakra, through which kundalini ascends and descends. Under normal circumstances, the mouth of this hole is blocked by the head of this snake. This is the most important chakra as it holds the life energy in the form of kundalini here. Lalithambigai dwells in this chakra in the form of kundalini, Her subtlest form. Ancient scriptures refer the presiding deity of this chakra as Dakini who is the presiding deity of Vishudi chakra as per this sahasranamam. The bija ‘lam’ is used for acquiring material prosperity. The other bija ‘kleem’ which is placed inside the triangle also gives prosperity. It is to be noted that kama kala (nama 322), the subtler form of Lalithambigai is different from kama bija referred here. Pancha-vaktra (515) Sakini is five faced, hence described in this sahasranamam as the fifth chakra. Each of these faces represents five elements like akash, air, etc. There is a yantra called ‘pancha-vaktra’ (mentioned in the epic Ramayana), the details of which is not fully available. This was supposed to have been given by Shiva to Ravana in appreciation of his penance. Asti-samstita (516) Sakini presides over bones, the fifth layer from the skin. This is also one of the reasons for taking up this chakra as the fifth in this sahasranamam. Ankushadi-praharana (517) Sakini has weapons like elephant-hook. She is said to have four arms and apart from elephant-hook, she also carries lotus, book and chin mudra (mudra of knowledge or jnana mudra). But scriptures disagree with these armories. Scriptures talk about sula (trident), staff (a long stick with a flag tied at the top. Generally it is carried by sanyasins), gourd (kamandal , a copper or brass vessel with a nostril like opening containing water) and rudraksha mala. These are the symbols of a sanyasin. Varadadi-nishevita (518) Sakini is surrounded by her assistants like Varada and three others. The three others are Sri (possibly indicating goddess Lakshmi), Shanda and Sarasvathi (goddess of knowledge). Mudgaudanasakta-citta (519) Sakini is fond of food of made of moong dhal. The combination of ‘mudgannam’ is rice mixed with moong dhal, jaggery, coconut, jira, ghee and milk. For offering this to goddess, there is a specific method by which this is to be prepared. Sakinyamba-swarupini (520) The presiding deity of the muladhara chakra is in the form of Sakini who has been described in these seven namas.

BHAGAVAD GITA. CHAPTER III. 30-32.

Gita series - 45. III. 30 – 32 Surrender all your actions unto me, the inner soul; enter the battle without desire, ego and worries. Those who follow this injunction of mine faithfully without looking for demerits, become free of their karmas. But those who do not follow this by denouncing my doctrine know them as ignorant, deluded by true knowledge and remain totally desolated. These three verses are very significant from the point of view of self-realization. Why should we surrender all our karmas to the Brahman? The concept of surrendering is a very interesting doctrine. The initial step of surrender is the faith in the Brahman. This faith is difficult to repose as the Brahman is not visible and has to be only perceived. Based on this fact, the theory of self-realization is prophesied, looking for the source of creation within. This is based on the principle that what exists externally exists inwardly as well because the unique nature of the Brahman is omnipresence. The cause and effects of all actions originate from the Brahman and it is wrong to say that we do perform this action. We are merely tools of the Brahman to unfold His actions based upon the karma of individual souls. Someone is extremely good and someone else is extremely bad. Such individual actions depend upon ones karmic account. If we choose to surrender the fruits of all our actions to the Creator, the karmic account is not disturbed irrespective of the nature of such actions either good or bad. Self-realization does not merely mean realizing God within, but to understand His unequalled quality of ubiquitousness. The lineaments of the Brahman can be realized only if we renounce our ego. Ego always leads to illusionary pride; illusion because of the fact that we are in no way a cause for an action or its effect. The ego is caused by maya. Ego leads to other deceptive components such as desire and accompanied worries. If we do not have desires, we do not germinate worries. When Krishna says ‘inner soul’ (adyatma chetasa), He means the existence of the Brahman in the form of a soul in all the creatures. Souls in fact are not the replication of the Brahman. If we confine the Brahman only in the soul, His omnipresence nature would be lost. Soul is yet another cause of creation, which manifests in conjunction with prakriti. Krishna elucidates the eternal fact in such a lucid manner that even the ignorant men understand His logic. If someone chooses to ignore this sermon by finding some fault or other, then there is no salvation for him. It does not mean that Krishna’s teachings have faults, but it is the mind that tries to misconstrue the facts making to appear the fact as faulty. The minds of only the nescient indulge in such misconceptions and there are no remedies for them. This is due to the fact that they are not interested in acquiring true knowledge and instead dwell in worthless arguments and useless analysis. Brahman is beyond elucidation and at the most He can be explained by means of negative statements such as ‘not this, not that’. The next available opportunity to explain Brahman is by drawing known examples. It is the normal practice to compare sun to the Brahman as we know sun is responsible for every action that unfolds in this universe. The ignorant, by their stupefied interpretation and deluding true knowledge, are cause of their total desolation. This leads to their rebirths and associated miseries, losing the opportunity give by Him to attain progress in salvation. This is progress, as the process of salvation happens over several births.

ISHA UPANISHAD

Upanishads are abundant source of knowledge to realize the Brahman. Isha Upanishad, also known as Ishavasya Upanishad originates from sukla Yajur Veda and is one among the few Upanishads which is very concise and explains the Brahman in a nutshell. The whole Upanishad is in the form of 18 couplet verses, whereas most of the Upanishads are in prose format. It is said that each of these verses represent one chapter of Bhagavad Gita. This Upanishad is so called because the first verse begins by saying ‘isha-vasyam-idam sarvam’ which means ‘all this covered by the Brahman’. Since this verse begins with the word ‘Isha’ it is called Isha or Ishavasya Upanishad. Following is the message of this Upanishad in brief. The universe constantly undergoes change, but the Brahman (Isha) does not change. Develop non-attachment and awareness of the Supreme Self. Do not begrudge for others wealth. For long life, one should perform prescribed duties without attachments and the results arising out of such actions without attachment or desire will not accrue to the one who performs such actions. There are certain worlds engulfed by darkness (hell) and this is the place where ignorant men (lack of knowledge of the Brahman) who perform acts of iniquity, reach after death. Brahman is without a second and all pervasive. Though He is static, He is faster than our thoughts. When it says static, the Upanishad talks about the Brahman without attributes, the pure form of the Brahman, the original Creator called Hiranayagarbha. Thoughts and other related activities arise from the Brahman with attributes. This form of Brahman is called maya. The pure form of the Brahman is the pure form of consciousness. He is the creator and sustainer of this universe. It is not possible to localize Him, as He is omnipresent. He is movable, yet He does not move. He is far off, yet He is near. He is within, yet He is far away. The one who visualizes Him in everything and everything is visualized in Him, does not hate anything. When such a person perceives that everything is Brahman as a single entity, he turns beyond bondage and delusion (Krishna calls this man as ‘gunatitah’ meaning preternatural to the corporeal modes of nature (Bhagavad Gita XIV.25). That Brahman is omnipresent, self-illuminating, amorphous, without blemish, pure, impeccant, omniscient, ruler of mind, pervasive, without parentage, eternal and sustains all as per their karmas. Those who are bound by ignorance and offer sacrifices with attached desires enter into darkness of bondage. But those who pursue the knowledge of wisdom by worshipping different forms of gods and goddesses enter into greater darkness (Here the Upanishad emphasizes on inner realization). Wise men say that what is derived from ignorance is different from what is derived from knowledge. The one who pursues both (rituals) attains immortality. Those who worship un-manifested forms enter into darkness and those who worship manifested forms enter into deeper darkness (It is about the cause and effect of creation. The Upanishad says that without realizing the Absolute any method of worship is useless). The one who worships both un-manifested and manifested at the most attain immortality. At this point, the Supreme Self or the Brahman is not realized and practitioner continues to be attached only to rituals. The face of eternal Truth is hidden by sun. The practitioner addresses the sun by saying “Oh! Sun! The sustainer of this universe, please remove that veil for me so that I can see the eternal Truth. Oh! Sun, son of Prajapati (Lord Brahma), the unequalled sustainer of the solar system, please disengage your rays by withdrawing light. I want to see the auspicious form of the Brahman there. I am That Brahman.” Sun is compared to the Brahman as an example. Though sun also derives its light from the self-illuminating Brahman, but in order to make us understand the underlying principle, sun’s illumination is taken as an example. Finally, the practitioner understands the principles of self-realisation ‘I am That (Brahman).’ Now the practitioner faces death and addresses god Agni thus: “Let my breath be merged with the eternal element of air. Let my body consigned to fire be reduced to ashes. Oh! God in the form of OM, in the form of fire, think repeatedly about me and karmas done by me.” The Upanishad ends with a universal prayer to lord Agni. “Lead us in the righteous path. Lord! You are aware of our thoughts. Please destroy all our invisible evil thoughts. We offer our prayers to you again and again.” This is the prayer seeking no rebirth, a phenomenon called liberation.

LALITHA SAHASRANAMAM 504 - 513.

Swadishtanambuja-gatha (504) Yogini of swadishtan chakra is known as Kakini. From this nama till nama 513 (10 namas) describes this yogini. This chakra is in coccyx area just above muladhara chakra and has six lotus petals. Each of these petals is inscribed with the next six consonants with bindus above them. The pericarp of this chakra appears like an eight petal lotus with half moon in the centre. Inside this half moon, the bija of Varuna (lord of water) ‘vam’ is placed. Varuna Bija ‘vam’ in proper combination with agni bija ‘ram’ gives certain supernatural powers. Varuna bija also indicates prosperity. Chaturvaktra-manohara (505) Kakini has four beautiful faces, hence described by Vak devis as the fourth chakra. Soundarya Lahari verse 14 mentions about certain rays that radiate from the chakras of kundalini. From muladhara to ajna chakra the verse mentions 360 rays corresponding to 360 degrees of a circle or 360 days of a calendar year (for certain calculations the number of days per year is taken as 360 only). Shuladyayudha-sampanna (506) Kakini has four hands that hold trident, noose, skull and elephant hook (angusa) as her weaponries. Some other scriptures mention conch shell, discuss, mace (gada), and lotus as her weaponries. There are certain variations between Lalitha Sahasranamam and other scriptures on kundalini about the description of the presiding deities of the chakras. Pitavarna (507) Kakini has golden complexion. Ati-garvita (508) Kakini is extremely proud. She is proud of her beauty. But Lalithambigai is not proud (nama 158. Nirmada, which is interpreted like this: She is without pride. When you have something that others do not have, it gives rise to pride. She has everything and everything comes out of Her.) Medo-nishta (509) Kakini presides over fat. Fat is fourth layer beneath our skin hence this chakra is mentioned as the fourth chakra by Vak devis. Madhu-prita (510) Madhu means honey. Kakini is fond of honey. Madhu also means liquor, obviously indicating that Kakini is fond of liquor. In fire rituals to appease certain goddesses, along with ghee (clarified butter), honey and milk are also mixed in small quantities. Offering honey to goddesses is also referred in the Vedas. Bandhinyadi-samanvita (511) Kakini is surrounded by six assistants like Bandhini. Each of her assistants presides over each of the petals. Important among them are Badrakali and Mahamaya. Dadhyannasakta-hrdaya (512) Kakini is fond of curd rice. Kakini-rupa-dharini (513) The presiding devi of swadishtan chakra is in the form of Kakini who has been described in these 10 namas.