SHIVA SUTRA 1

Caitanyamātmā (चैतन्यमात्मा) (sūtra 1)

Caitanyam + ātmā. Caitanyam (Lalitha Sahasranamam nāmā 919) is derived from the word cetana (Lalitha Sahasranamam nāmā 417), which means sentient being. Caitanyam means purest form of consciousness. Consciousness (caitanyam) is derived from conscious (cetana). The highest form of knowledge is pure consciousness which is also known as Ātmā or the Self or the Brahman. Consciousness, knowledge and the Brahman are not different from each other. They are the same. However, the level of consciousness differs. The highest level of consciousness means total freedom of thoughts, the level that prevails only in Shiva. This means that Shiva alone is completely independent. Except Shiva, every other thing on this universe is interdependent. Interdependency is one of the important aspects of creation. The independent nature of Shiva is called svātantrya śaktī (śaktī means power). It is called śaktī because it is the unique feature of Shiva. When Shiva (the Brahman) is referred to as the purest form of consciousness, it means His svātantrya śaktī. This consciousness alone prevails everywhere, hence Shiva is called omnipresent.

All the individuals have different levels of consciousness. The one who has acquired the highest level of consciousness is full of knowledge. Knowledge is not something that is gifted to him. He has acquired this knowledge through his own efforts, learning from a spiritual preceptor, or by reading, etc. There are many methods of acquiring knowledge, though acquiring from a learned guru is considered as the right one. There should be someone who is able to answer trivial doubts that arise in the minds of the seekers of knowledge. If one does not get a doubt, then it means he is not serious in his learning process. The level of consciousness varies from person to person due to the level of ignorance that prevails. This ignorance can be removed only by acquiring knowledge. In the present context, knowledge or ignorance means only the level of spirituality. So, what is important is not the duration of the practice, but the quality of the practice. A few seconds of high concentration is more than enough to attain Shiva. All the practice leads only to those few seconds, which could happen any moment in one’s spiritual journey.

Vijnana Bhairava (verse 100) says, “The Brahman who is characterised as Consciousness is present in all beings. It does not vary from person to person. The one who realises that the Brahman prevails everywhere conquers the world.” The same discourse is declared by Krishna in Bhagavad Gita (IV.13). He says “According to the differentiation of attributes and actions, I have created four castes.” For understanding and realising the Truth one has to go through certain mental process. Mental process consists of three components. The first one is learning and the second one is analysing and the third one is experiencing. Shiva is omnipresent and He prevails both internally and externally is the crux of learning. Study of Upanishads and other scriptures that make elaborate discussions on the Brahman, by means of negations and affirmations is analysing. Experiencing means developing higher level of consciousness and the experience culminates in Shiva realisation. Meditation is a source of help only in the last stage. Without understanding the subject, meditation is a process of wasting one’s time. It is like writing an examination without the basic knowledge of the concerned subject.

SHIVA SUTRAS, AN INTRODUCTION

Shiva sūtrās are the aphorisms of philosophy of Shiva āgama. Āgama means acquisition of knowledge or traditional doctrine or percept. There are four sources through which knowledge can be acquired. They are pratyakṣa (perception), anumāna (inference), upamāna (comparison) and anupalabdhi (non-apprehension). Advaita philosophy advocates non-dualism, in the sense that the Brahman and soul are not different entities. Soul, in fact is the mirror image of the Brahman Himself. But the Kashmir śaivism, though typically follows the advaita philosophy, has a peculiar system of its own called trika. Trika śāstrā means three fold fundamental systems of Reality. Typically śāstrā means order, command, percept rule, etc. Compendium of rules of life is also known as śāstrā. Trika śāstrā is again divided into three categories, āgama śastrā, spanda śastrā and pratyabhijṇāña śastrā. Shiva sūtrās come under āgama śastrā. Spanda means throbbing or pulsation. It is the pulsation of Shiva causing a spiritual exaltation in the indispensable nature of the divine causing His svātantrya śakti, known as the Supreme Śakti or the Divine Mother, whose gross and subtle attributes are dealt with exhaustively in Lalithā Sahasranāmam. The third one pratyabhijṇāña śastrā contains arguments and reasoning of identifying soul with Shiva.

Shiva sūtrās is the instauration of Kashmir trika philosophy. Shiva sūtrās were revealed to Vasugupta, a sage who lived around eighth century by Shiva Himself. Since the sūtrās originated from Shiva Himslef, each of these sūtrās is very crisp and communicates the abstruseness of divinity in the most denotative way. Shiva sūtrā is yoga on its own merits, as they are the precepts of Shiva Himself. It is called yoga because it talks about the unification of soul with Shakthi and finally with Shiva (parā, parāparā and aparā) in the psychological background of understanding Shiva, the ultimate Reality, through manifestation, bondage and ultimate liberation. There are three sections in Shiva sūtrās, śambhavopāya, śāktopāya and āṇavopāya. They have 22, 10 and 45 sūtrās respectively. In all, there are 77 aphorisms.

A brief understanding of the three upāyas is a necessity for better understanding of aphorisms. Upāya means approach. Śambhavopāya is explained as one’s absorption into Shiva consciousness without using the mind to consider Shiva, as absorption happens only if the mind becomes free of any other thoughts except Shiva. The thought of Shiva happens not due to the mind but through one’s self-command. This process is called choice less awareness or let-go because the awareness is not created by any thought process. This is a process that happens within perpetually where Shiva is experienced directly like a flash of light. In Śāktopāya, realization happens in stages unlike Śambhavopāya, where realization takes place directly. In Śāktopāya the practitioner’s mind is not fully tuned to realize Shiva, as he is still bound by contemplation, failing to understand the Self-illuminating Shiva within. His knowledge is just not yet turned out to be supreme. For him Shiva is still veiled by vikapa. Vikalpa means alternative perceptions, which depends upon the intellect of the individual. Vikalpa means an overcrowded mind. Recitation of mantras is done at this level of intellect. To make his mind free of vikalpas, he engages himself in rituals, japas, visualizations or any other methods to make his mind devoid of thought processes so that he can make honest attempts to remove the veil that remains encompassing Shiva. He has to seek the help of Shakthi to remove this veil through different methods of Her worship. When he is totally transformed, Shakthi is pleased and removes the veil around Shiva and enables him to realize Shiva. The third one is āṇavopāya. Aṇu means restricted. The seeker’s mind is confined by his intellect, his breath, his body, etc. His psychological perception of the empirical self is restricted by anthakkaranam or the internal tools (mind, intellect, consciousness and ego). The practitioner is yet to begin the process of acquiring knowledge that is required to enter the state of Śāktopāya. He is still associated only with actions such as rituals, japa and meditation. He derives satisfaction only if he performs rituals and in the process, he fails to recognize the ever shining Shiva within. He has to traverse a long way to realize Shiva. From āṇavopāya he has to progress to Śāktopāya and then to śambhavopāya. His is a time consuming progression and he has to transmigrate several times to attain liberation. He undergoes the pain of birth and death repeatedly.

It is apposite to note that all the three upāyas are only the modifications of the mind, one leading to the other. The ultimate truth is that Shiva is NOT different from “I”. This very “I” is Shiva. But it is only the mental makeup of a person to seek Him elsewhere. Such a realization does not happen in a short span of time. The Self-realization is a long drawn mental practice. In the first place, one has to convince his own mind that Shiva is within. Meditation is of no use, if the mind is not calmed down and still associated with alternative thought processes. If one is able to make repeated self affirmations that he is Shiva Himself, one fine day, his mind realizes his true nature, the omnipresent Shiva.

Through this series “Shiva Sutras”, all the 77 sutras will be discussed.

LALITHA SAHASRANAMAM 1000

Lalitāmbikā (1000)

Śrī Mātā, Thy name is Lalitāmbikā. Her name is disclosed by Vak Devis only in the last nama. All along She was known to us as the Supreme Mother who was portrayed through Her gross and subtle qualities. Lalitā means sported, played, playing, wanton, amorous, innocent, soft, gentle, charming, lovely, wished for, desired, quivering. Every one of this meaning perfectly fits Her nature and form. She was described as saguna Brahman (Brahman with attributes) and nirguna Brahman (Brahman without attributes with eternal purity). Though the Brahman is One, He has been demoed as two, merely to understand Him to the best possible level. If someone claims to know the Brahman thoroughly, he has to be dismissed as the Brahman is beyond comprehension by normal human mind. It is easier to say that the Brahman is without form, but the conceptualisation becomes difficult. In order to understand the Brahman, more has been said about His kinetic aspect rather than the static aspect. This Sahasranamam dwells more on the kinetic aspect of the Brahman rather than the witnessing aspect of the static Brahman, though both happen contemporaneously.

The first nama of this sahasranamam started with creation by addressing Lalitābikā as Śrī Mātā, the next nama discussed about sustenance and the third nama subtly conveyed the act of dissolution. Vak Devis conveyed through namas 4 and 5, the other two aspects of the Brahman, annihilation and recreation. Thus in the first five namas, the primary qualities of the Brahman have been explained, though not explicitly. These three acts are again mentioned in namas 264, 266 and 268.

Every energy that prevails in this universe has originated from Her and every action that happens in the universe happens because of Her (nama 895). Even the most revered Vedas not only originated from Her (nama 338) but also worship Her (nama 929). She is the embodiment of compassion (namas 197, 326), yet She cannot be taken for granted. She is also tough at times and punishes the guilty (namas 288, 608, 755). All the letters and their sound (nama 640) originate from Her (nama 577). Hence She is called the embodiment of mantras (namas 88, 204, 227, 846). All gods and goddesses worship Her (nama 83, 629). She can be attained only though pure and unstinted devotional mind (namas 118, 119 and 120). The one without devotion cannot even go anywhere near Her (namas 188 and 189). The very thought of Her brings in auspiciousness (nama 682). When She is worshipped with purity and dedication, She gives liberation (namas 838, 839).

She should be worshipped in private. When one really wants to realise Her, he has to begin with Her ritual worship. He has to then proceed to recitation of Her mantras like Panchadasi and Shodashi. Finally, one has to visualise Her with the help of these one thousand namas. Typically, one method of worship will lead to the next on its own. The mindset of the practitioner is more important than any extraneous considerations. She is subtler (nama 322) and the subtlest (nama 110). Her subtle manifestations have more to do with one’s mind rather than involving in laborious rituals. She does not want to look at what one does, but She observes what one thinks. Attaining pure knowledge (nama 416) is the only way to know Her. All the Upanishads repeatedly stress the importance of knowledge to realise the Brahman, as the mind alone is capable of knowing the Brahman. Soundarya Lahari verse 98 prays, “Oh! Mother! Tell me when shall I, seeking knowledge, drink the water cleansing Your feet.” The unique feature of the Divine Mother is Her holy feet feet. She wipes out pains and miseries of Her worshippers by Her feet. When She is worshipped through heart and mind, the worshipper is ‘endowed with long life with his association with the soul, and his ignorance cast away, he enjoys the sweetness of what is known as the Supreme Bliss’ (Soundarya Lahari verse 99).

Adoring Her in silence within, is the only way to surrender to Her. Too much of speech, too much of thought and too much of action cannot subjugate the mind. When the mind is not subjugated, the senses cannot be controlled. Senses have to be necessarily used for our normal existence, but indulgence makes a person addictive. One has to be in the thick of the world, yet one has to maintain perfect serenity of mind. Any work performed with detachment to the end result of the work, does not cause mental affliction. An obnubilated thought process does not provide a serene environment to transform normal consciousness into pure consciousness, where alone She can be realised. The absolute consciousness which is Self-awareness destroys the ego and bestows liberation. When ‘I’ consciousness vanishes, direct vision of Śrī Mātā, the Creator takes place, bringing in contentment and compassion leading to interminable bliss.

This completes the interpretation on Her one thousand auspicious namas that is now placed at Her sanctifying lotus feet praying for all-round happiness and prosperity and peaceful co-existence.

LALITHA SAHASRANAMAM 999

Śiva-śakty-aikya-rūpiṇī (999)

This is the most revered, admired, perplexed, incomprehensible and secretive from of the Divine Couple, the confluence of Shiva and Shakthi. The universe is created, sustained, dissolved and re-created by them at their will that is indentured by the law of karma.

Soundarya Lahari (verse 1) says, “Shiva becomes capable of creating the universe, only when united with Shakthi, otherwise He is incapable of even a stir (known as spanda).” Shiva is also known as ‘Parabrahman’ and Shakthi as ‘Parāśaktī’. Parabrahman is the static energy and is niṣkāma (desire less, disinterested and unselfish) in nature. The nature of Shiva is explained in Mandukya Upanishad (7), which says, “It is neither consciousness of what is happening within nor the consciousness of what is happening externally. It is not conscious of all objects and it is not unconscious either. It is beyond perception of any organ, beyond thought and sound. In it there is only consciousness of the Self and there is a total cessation of the world as such. It is the embodiment of peace and all that is good. It is without a second.” This is the typical explanation of the Brahman that is preternatural and interpenetrating.

Shakthi is primordial and latent energy of Shiva that alone manifests as the universe, its sustentation and disintegration and recreation. The consciousness referred by Manduka Upanishad is nothing but the domain of Shakthi. That is why it is said that Shakthi is the primordial and latent energy of Shiva. She exists along with Shiva and cannot be separated. If Brahman and consciousness are discriminately differentiated out of nescience, the question of creation and existence does not arise. In reality, such differential existence does not prevail. But for easier understanding of the complex issue of creation, Shiva and Shakthi have been perceived as two different aspects of the same entity. One cannot segregate the heat produced by the fire from the fire itself. The heat of the fire is primordially present in the fire. Neither fire, not heat can be of any use unless they subsist together. This is a typical example showcasing Shiva and Shakthi, the one without the other remain only an inert.

Shiva is self-illuminating. Without His existence, the universe will be plunged into darkness. Shiva is present in prakasha (illuminating) form. Prakasha can be explained as visible, shining, universally noted, brightness, lustre, splendour, etc. Prakasha also refers to Shiva and the Brahman. Shakthi is His vimarsha form. Vimarsha can be explained as reasoning, knowledge, consideration, reflecting etc. In spite of Shiva being the grandeur amongst the cognized existences, He cannot realise His own incomparable splendour without something that is able to reflect His grandeur. This is like a human not able to see his own self without an object that is capable of reflecting his image. Shakthi acts like a reflecting mirror where Shiva is able to realise His Reality, like a mirror reflecting the image of a person who stands before it. Pure consciousness is Shiva and realising the pure consciousness is Shakthi. If Shiva is not present, the consciousness itself does not exist. If Shakthi is not present, the presence of consciousness cannot be realised. In the state of prakasha ‘I’ and ‘This’ stand united and in the vimarsha aspect ‘This’ is separated from ‘I’. Therefore prakasha aspect is ‘I + This’ and vimarsha aspect is ‘This’ alone. ‘I’ is the origin of the universe and ‘This’ is the expansion of the universe. Shiva is ‘cit’ and Shakthi is ‘citi’. Cit means foundational consciousness and Citi means the consciousness that brings about cognitive operations. Shakthi segregates ‘I’ and ‘This’. Without Shakthi this vital segregation cannot take place. Shiva causes the initial pulsation for creation that is carried forward by Shakthi.

Shakthi pushes forward the throb created by Shiva through different principles or tatvas (thirty six) and sustains it through Her māyā or illusion. Māyā is the sole factor that separates a soul from the Brahman. She is the manifested conglutination of Shiva and Shakthi and therefore She is both the seed and the sprout. This also drives home the point that for creation two objects are required. For example, a soul alone cannot be born on its own. It has to come into contact with prakriti or Nature in order to manifest. Procreation is not possible without conjoining of masculine and feminine energies.

Moving on from the perceptible to subtle, a lot more is said about Their subtle conjugation. They are referred as two bindus (dots), white and red, denoting Shiva and Shakthi respectively. These two bindus, in mutual conjunction expand and contract. When expand the creation takes place by means of vāk (word) and artha (lit. meaning). Vāk means the Sabda Brahman and artha means 36 tatvas or principles. These two bindus which enter one another are known as ‘Kāma-Kāmeśvarī’. Shiva, the Supreme is in the form of the first alphabet of Sanskrit A (अ), is the cause of all sounds of Vedas. He attains the form of a bindu after having entered His own vimarsha form, Shakthi, in whom the entire universe is dissolved. Like prakasha form of bindu entering the vimarsha form of bindu, vimarsha form of bindu also enters prakasha form of bindu, which is already within it. As a result of this conjugation, a third bindu called as miśra bindu is born. Miśra means combined. Now there are three bindus, white, red and miśra. These three bindus form a triangle, red and miśra are below and the white bindu is placed above them causing a perfect triangle. The miśra bindu has all the tatvas or principles within itself and is the cause for further creation. This is the innermost triangle of Sri Chakra. When these three dots are connected, the three connecting lines represent all the triads such as three gunas, three stages of consciousness, iccha, jnana and kriya shakthis, etc. This triangle becomes the cause for creation beginning with Brahma, Vishnu, and Rudra. These three dots are also referred as sun (top), moon (right) and fire (left). There is an inverted triangle below the three dots. The three connecting lines of this lower triangle represent three kūtās of Panchadasi mantra (nāmā 89). The upper most bindu (of the upper triangle) is the face of Shakthi (the third eye, denoting dissolution, the two lower dots represent Her bosoms (representing nourishment or sustenance) and the inverted triangle below mean Her procreative organ (representing creation). This is known as kāma kalā and is considered as the most secretive principle of Shiva-Shakthi union.

The explanation provided in Varivasya Rahasya, the treatise on Panchadasi mantra, corroborates with the explanation offered for Kāma Kalā Vilasa, yet another treatise on Sri Vidya. Varivasya Rahasya (verses 69 to 72) says, “Shiva and Shakthi embrace each other. The Brahman (Shiva) with the desire to create glanced on His other half, His consort and assumed the form of a bindu (referring to male procreative fluids), into which Shakthi enters assuming the form of another bindu (representing female procreative fluids). The mixture formed by their aggregation is known as ‘aham’ or ‘I’, the ego.” This is the subtle form of the union of Shiva and Shakthi.

The one more interpretation is possible for this most secretive nāmā of this Sahasranāmām. The scene goes like this. Shiva is sitting alone meditating, His usual posture. Shakthi enters the place of Shiva. Shiva wakes up. First, Shakthi sits next to Shiva. Later on She moves to His left lap and finally occupies His entire left side, blessing the universe with their ‘Ardhanārīśvarā’ form causing creation and sustenance. When Shakthi moves away from Shiva, He starts His cosmic dance, causing annihilation. Shakthi witnesses His cosmic dance (nāmā 232 and 571).

Soundarya Lahari (verse 34) says, “I consider your pure frame to be Shiva. Hence the relationship of the principal and the accessory exists in common among you both who as transcendent bliss and consciousness are equipoised.”

This nāmā salutes Her undifferentiated form from Shiva, that is inseparable eternally.

LALITHA SAHASRANAMAM 997 - 998

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Śrīmat-tripura-sundarī (997)

Shiva is known as Tripura. Tri means three and pura means a fortress, a castle etc. And Tripura means three fortresses. Three fortresses refer to the three unique acts of Shiva, the creation, sustenance and dissolution. Each of these acts is supervised by Brahma, Vishnu and Rudra. Since Shiva is the overall controller of all these acts, He is known as Tripura-Sundara (Sundara is a suffix indicating his handsome appearance). It is said that Brahma, Vishnu and Rudra are the parts of Shiva’s body. His consort is known as Tripura Sundari (Sundari is the feminine gender of Sundara). This has been explained in nama 787 ‘Tripureśi’.

In Vāmakeśvarīmatam (IV.4), Shiva addresses Bhairavi “Dear One! Tripura is the ultimate primordial Shakthi, the light of manifestation. She, as Mātṛkā, through Her gross and subtle aspects give birth to the three worlds. At dissolution, She is the abode of all things (meaning the tatvas or principles), still remaining Herself (nama 571). After She emanates, there is no need for the Lord (Shiva). Devoid of Shakthi, He cannot act.”

Tripura also means Vāmā, Śikhā and Jyeṣṭā, the three deities presiding over the three lines of the innermost triangle of Sri Chakra looking after creation, sustenance and dissolution. Each of the lines of this triangle is known as pura or a fort. Since She is the ultimate unified Shakthi controlling the three puras, She is known as Tripura.

She as the Brahman causes the process of manifestation through the three kūtās of Panchadasi mantra referring respectively to iccchā Shakthi, jnana Shakthi and kriyā Shakthi. Hence, She is known as Mahā Tripura Sundari (mahā means supreme).

{Further reading: She is Adi Shakthi from whom all the triads (tripura) are derived. Adi Shakthi is the sum total of all the energy forms, the cause of material creation. Time to time, this divine energy manifests itself in various forms and shapes that we are able to see. The entire universe is filled either with matter or with energy. In other words, what we call as void is filled with gravitational force or electromagnetic fields. It has been proved scientifically, that the universe was much smaller that it appears today and will expand further leading to the ultimate collapse known as annihilation. The expansion of the universe stops at some point of time and the universe begins its contraction. When the contraction is complete, the universe reaches its original state of Big Bang. Shakthi as the kinetic energy and as the Supreme administrator causes the conception, expansion and contraction (the three primary acts of Shakthi, each in the form of a pura; hence She is known as Tripura Sundari). The kinetic energy is derived from the static energy or the original source of the Big Bang known as Shiva.}

Śrī Śivā (998)

The Supreme energy of Shiva personified as His wife. Shiva also means liberation. She has been addresses as Shiva in nama 53. In this nama Vak Devis have prefixed Śrī to Śivā as they wanted to declare Her most auspicious form to world. Śrī is the Lakshmi bija and the form of Lakshmi is considered as one of the most auspicious forms. The one who is able to visualise Her as Śrī Śivā is drenched in bliss as he is going to have a view of Shiva-Shakthi combine in the next nama and to ultimately merge with Her in the last nama of this Sahasranamam. Realisation can take place only in the advanced stage of bliss.

The final phase of the worshipper is being portrayed through this nama. The merger of the feminine energy known as kundalini before its final union (the next nama) with the masculine principle known as Shiva indicating the culmination of spiritual practice.

Shiva means the purity of the highest order. Mandukya Upanishad (7) says, “prapañcopaśamam śāntam śivam” which means the total cessation of the world as such, the sum total of that is good, one without a second is the Brahman (it means to say that śivam is all that is good).

Yajur Veda (IV.v.10) says” yā te rudra śivā tanuḥ śivā viśvāhabheṣajī” (Sri Rudram 10.3) which means ‘that auspicious form of yours, Oh Rudra! which is auspicious and ever healing’. Maha Narayana Upanishad (21) also says “May the Supreme, who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be gracious (shivah) to me.”

Vak Devis should have chosen to place this nama at the end as they would have liked to articulate the enlightened and transformed vision of the mystic for whom Her paradoxical omnipresence has become a perceivable experience. This nama is the prologue to the next nama, the most significant one as it discourses the macrocosmic conceptualisation.

LALITHA SAHASRANAMAM 996

Śrī Cakra-rāja-nilayā (996)

She abides in Śrī Cakrā. This is also known as Sri Yantra and Chakra-rājā. This is the supreme amongst all the yantras. Uttar bhag (the chapter containing the benefits of recitation, also known as palashruthi ) of Lalithā Triśatī elucidates Śrī Cakrā in a comprehensive manner. Śrī Cakrā is the body of Shiva and Shakthi. Śrī Cakrā is compared to a human body and Shiva and Shakthi are compared to the soul within. Śrī Cakrā is full of life and energy and should be worshipped with great reverence. Any god or goddess can be worshipped in Śrī Cakrā as all of them have a place in it.

Soundarya Lahari (verse 11) describes Śrī Cakrā. “Your abode (Śrī Cakrā) is made up of nine mūlaprakṛtis, the primary causative force of the universe, represented by the triangles in Śrī Cakrā. There are four Shiva triangles, the apex of which facing upwards and five Shakthi triangles the apex of which facing downwards, the bindu, eight petal lotus, the sixteen petal lotus and three circles with four entries thus counting forty four.”

In all Śrī Cakrā has forty three triangles and the bindu. Apart from the triangles, there is an eight petal lotus and a sixteen petal lotus. All the forty three triangles and the bindu are within the two lotuses. Outside these two lotuses, there are three circular lines. Outside these circular lines there are three squares with four entries from each side. This is the formation of Śrī Cakrā.

One has to enter the Śrī Cakrā from the outer most square. All the three squares put together is known as ‘trailokaya-mohana’ that deludes the three stages of consciousness. This is the first enclosure of Śrī Cakrā. This enclosure is ruled by ‘Tripura Devi’. Each āvaranā, known as enclosure is ruled by a presiding deity and has an independent yogini. Yogini of the first āvaranā is known as Prakada yogini. In the outer most wall there are ten goddesses representing ten siddhis (super human powers), in the middle wall, there are ‘aśta mātās’ (eight devis like Brahmi, Varahi, etc). Their spouses are the ashta Bhairavas (Asitanga, Ruru, etc). In the inner wall there are ten goddesses representing the ten mudras (hand gestures) like, yoni mudra (nama 982), trikanda (nama 983), etc. Therefore, in the first enclosure there are 10 + 8 + 10 = 28 goddesses. Entry into Śrī Cakrā is to be made from the opening just below the apex of the innermost triangle, facing the worshipper. After worshipping all the twenty eight goddesses and after obtaining permission from them, one has to move to the next enclosure.

The second enclosure is known as ‘sarvāśa-pari-pūraka’ that enlivens the spiritual hopes of the practitioner. This enclosure is ruled by ‘Tripureśī’ and the yogini for this enclosure is Gupta yogini. The second enclosure is the sixteen petal lotus inside the three circles and no worship takes place in the three circles. Each of the sixteen petals is ruled by a goddess and each petal has one vowel of Sanskrit (Sanskrit has sixteen vowels). After worshipping these sixteen goddesses and after obtaining permission from them, one has to proceed to the next enclosure.

The third enclosure is known as ‘sarva-saṅkśobhaṇa’ that crusades for spiritual aspirations. This is the eight petal lotus. The presiding deity of this enclosure is Tripurasundari and the yogini is ‘Guptatara yogini’. There are eight goddesses in each of the petals. After worshipping them and after obtaining permission from them, one has to enter the first set of triangles of Śrī Cakrā.

The fourth enclosure is known as ‘sarva-saubhāgya-dāyakā’, that provides all spiritual and material comforts. It has fourteen triangles and presided over by ‘Tripuravāsini’. The concerned yogini is ‘Sampradāya yogini’. Each petal is ruled by a goddess. After worshipping them and after obtaining permission from them, one has to proceed to the next enclosure.

The fifth enclosure is known as ‘sarvārta-sādhakā’, which makes the worshipper spiritually prosper and has ten triangles. The presiding deity is ‘Tripurāśri’ and the concerned yogini is ‘kulottīrṇa-yogini’. Each triangle is presided over by a goddess. After worshipping them and after obtaining permission from them one has to proceed to the next covering.

The sixth āvaranā has again ten triangles and is known as ‘sarva-rakśākara’ chakra, which protects the worshipper from the inflictions of saṃsārā. This enclosure is known as inner ten triangles and the previous triangle is known as exterior ten triangles. This āvaranā is presided over by ‘Tripuramālinī’ and the yogini is ‘Nigarbha Yogini’. Each of the triangles is presided over by a goddess. After worshipping them and after their permission, one has to proceed to the next enclosure.

The seventh āvaranā is ‘sarva-roga-hara’ chakra the remover of all mental afflictions. It has eight triangles also known as ‘vasu kona’ representing the eight vasus (according to Brhadaranyaka Upanishad (III.ix.4) ashta vasus or eight vasus are fire, earth, air, the sky, the sun, the moon and the stars). The presiding deity is ‘Tripurasiddhā’ and the yogini is ‘rahasya yogini’. Each of the triangles is presided over by a Vak Devi, the authors of this Sahasranamam. Vāmakeśvarīmatam (verses 60-63) says that all the Sanskrit alphabets are ruled by these eight Vak Devis. Apart from what is said in the above scripture, all the triangles and lotus petals are inscribed with Sanskrit alphabets. This triangle is just outside the inner most triangle (nama 986). After worshipping these eight goddesses, one proceeds to worship the armouries of Lalithambigai.

The eighth enclosure is just outside the central bindu which is the innermost triangle. This is where the spiritual attainments begin and culminate at the bindu within. Outside this triangle, the weaponries of Lalithambigai are placed. The weapons are described in namas 8, 9, 10 and 11. After worshipping Her weaponries, one enters the eighth enclosure, known as ‘sarva siddhi pradhā’ and is ruled by Tripurāmbā and the concerned yogini is ‘athirahasya yogini’. There are three goddesses who are worshipped at the three corners of the triangle and Lalithambigai is worshipped at the central point, the bindu.

Outside this inner most triangle the fifteen tithi nitya devis are worshipped. Each tithi represents one lunar day. One’s guru lineage is also worshipped in three parallel lines drawn outside the upper portion of the inner most triangle. In this place, one’s guru, guru’s guru and guru’s guru’s guru is worshipped. Along with them several celebrated gurus are also worshipped. Worshipping guru is an important aspect of Sri Vidya cult.

The ninth enclosure is the bindu. This is known as ‘sarvānanda-maya cakrā’, the ultimate bliss, where self unites with ever existing and omnipresent Self (the Brahman) here. This is presided by ‘śri Mahā Tripurasundari’ also known through various other names such as Lalithambigai, Rajarajeshvari, Maha Kameshvari, etc who is the ultimate Goddess of this universe, the Supreme Mother. The concerned yogini is ‘Parāparāthi rahasya yogini’ (Parāparāthi rahasya means the supreme secret). Beyond this point, those who are not initiated into ṣodaśi cannot proceed. Those who are initiated into ṣodaśi are blessed to worship Her again at the bindu with Her ultimate mantra and trikanda mudra. This chakra or the enclosure or āvaranā is the highly secretive in nature, where the conjugation of prakasha and vimarsha (Shiva and Shakthi) form of creation takes place. Here Shakthi sits on the left lap of Shiva and They together shower their grace on those who seek Them.

When a practitioner is afflicted with worldly ties, known as saṃsārā, enters Śrī Cakrā, he is gradually endowed with knowledge and by the time he reaches the supreme bindu, he is totally transformed. The bindu stands for both creation and absorption. A practitioner stands totally absorbed when he enters the bindu from the first chakra. If an absorbed practitioner again indulges in saṃsārā, he is re-created making his exit from the bindu to the outermost chakra.

Totally, one hundred and thirteen goddesses are worshipped in Śrī Cakrā. Śrī Cakrā is enclosed by Sri Nagara, where exist twenty five forts. In between the forts there are huge places where all the other gods and goddesses reside. The nine coverings of Śrī Cakrā are compared to six chakras beginning from muladhara to ajna, sahasrara, kula sahasrara and akula sahasrara. Śrī Cakrā is not a mere geometrical representation of creation, sustenance, dissolution, concealing and re-creation. It is the known expression of evolutionary cosmology which is superimposed on a miniscule existence of a human being. Scriptures point out that human body is just a replica of Śrī Cakrā.

This nama says that She resides in this most perplexing Śrī Cakrā.

LALITHA SAHASRANAMAM MEANING 991 - 995

ṣaḍadhvātīta-rūpiṇi (991)

ṣaḍadhv means six types of worships and ātīta means transcending. She transcends six methods of worship.

Six types of worship are pada, bhuvana, varṇa, tatva, kalā and mantra. Varṇa means 51 letters of Sanskrit and the combination of letters is known as pada (formation of words). Mantra is the combination of either the combination of alphabets (varṇa) or words (pada). Kalā means parts (especially 1/16 part, 1/900 of a day, a term for the seven substrata of the elements or dhātus of the human body, three constituents of a sacrificial rite (mantra, dravya, and śraddhā), 64 types of arts, etc). Tatva means the principles (24 or 36 principles). Bhuvana means the worlds (Bhu, bhuvar and suvah, the three worlds, (or seven worlds) referred as vyākṛtis in Gayatri mantra. Out of the six, pada, varna and mantra are the manifestations of sound or in the form of vāk. This is known as vimarśa form. The other three, bhavana, tatva and kalā are the manifestations of artha which means cause or reasoning. This is also known as prakāśa form. The universe is created when prakāśa form of Shiva, the eternal self-illumination, without which no object can be seen, unites with vimarsha form of Shakthi (the power of autonomy given by Shiva to Shakthi, also known as the ‘svabhāva’ (natural disposition) of Shiva). This way, the nama says that She is beyond all these and in order to attain Her, one has to meditate on Sri Chakra using these six methods. The practitioner first attains siddhi in mantrās and he gradually learns to transcend worlds, principles and time (bhuvana, tatva and kalā) to finally realise Her. Please refer nama 907 for additional information.

This nama begins the narration of Shiva-Shakthi union that culminates in nama 999.

Avyāja-karuṇā-murtiḥ (992)

She is compassionate without partiality. Avyāja means not pretending. The prime quality of Lalithāmbigai is compassion and this has been discussed in nāmās 197, 326 and 581. Compassion is the quality of a mother and She being the Supreme Mother, She is said to be the embodiment of compassion in these three nāmās. Shiva is a disciplinarian (Yajur Veda IV.v.3.1 – Sri Rudram says "nivyādhina āvyādhinīnām patayae namaḥ", which means one who causes pains repeatedly to foes) and Shakthi is compassionate.

Soundarya Lahari verse 6 says that Her eyes are compassionate.

Ajñāna-dhvānta-dīpikā (993)

She is the lamp that dispels the darkness of ignorance. The lamp here means the source of knowledge. She radiates the self illumination of Shiva as She is the svatantraya shakthi (the absolute autonomy) of Shiva and brings about the world process. As a matter of fact, the light of wisdom dispels the darkness of ignorance and brings about Self-realisation at the same time. If however, some sequence is maintained between the two processes, it should be understood that the removal of ignorance takes place earlier and is immediately followed by Realisation.

Krishna explains this lamp in Bhagavad Gita (X.11), “In order to shower my grace on them, I, dwelling in their heart, dispel the darkness born of ignorance by the shining light freedom.”

{Further reading on ajñānā: ajñānā means ignorance which is illusory, beginningless and removed by knowledge, neither real nor unreal. It is something positive. If it is not positive, it cannot be the material cause of the world. It is composed of three gunas satva, rajo and tamo. Being positive, it is the cause of illusion. Ignorance is considered as not real, since it disappears at the dawn of knowledge. It is not unreal, since it is an object of experience. As it is neither real nor unreal, it is called indescribable. Super imposition is the effect of ajñānā. The world is superimposed on the Brahman and this is due to ignorance. It disappears with the knowledge of ultimate Reality.

Bondage also is illusory and removed by knowledge but not removed immediately by knowledge, i.e. bondage is due to ignorance and ignorance is immediately dispelled by knowledge, so bondage is ultimately removed by knowledge. Although the desire of knowledge and prior non-existence of knowledge are immediately removed with the attainment of knowledge but they are not illusory. Hence it is sure that the definition of ignorance is not too wide, since it is not applicable to the bondage, desire and prior non-existence. Consciousness can never be illusory, as illusion is always negated.}

Ābāla-gopa-viditā (994)

Ābālam means including children, gopa means cowherds (gopa also means a protector or a female guardian) and vidita means known, understood, perceived, etc. She is perceived or understood even by children and cowherds, who do not have spiritual knowledge. The word ‘cowherd’ is used in a broader sense to refer those who totally concentrate in the jobs they do, without trying to know the Brahman or do not have time to know the Brahman. In a way they are karma-yogis and are highly appreciated by Krishna. Karma yogi can also attain Her, but the pursuing Brahman through the path of karma takes more time than pursuing the Brahman through knowledge.

It is also said by using ‘bāla-gopa’, it could mean to refer either Sadashiva or Krishna. Then the nama means that She is perceived by the highest level of divinity to the lowest level of human existence, children. Sri Rudram (i.8) says “utainam gopā adṛśan adṛśan udahāryaḥ” which means ‘keepers of cows and bearers of water have seen Him.’

Sarvānullaṅghya-śāsanā (995)

Her commands are never disobeyed. Even if one realises Her, he too cannot disobey Her commands. Even Brahma, Vishnu and Rudra do not disobey Her. This nama can be read along with nama 274 pañca-kṛtya-parāyaṇā.

Soundarya Lahari (verse 24) says, “Brahma creates the universe. Vishnu sustains it and Rudra dissolves it. Annihilating them, Iśvarā conceals Himself as well. Sadashiva approves them, pursuant to your command conveyed through thy creeper (beautifully curved) like eye brows moved but for a moment.”

{Further reading on the above verse: Brahma is the creator, Vishnu is the sustainer, Rudra is the dissolver, Iśvarā is the cause for tirodhanā (concealment), and Sadhāśivā is the ultimate in whom all the other four commingle. This happens during annihilation or the great deluge Shakthi is eternal with Sadhāśivā, who is also known as Shiva. Apart from the four stages, there is yet another stage called as re-creation. During the process of recreation, Iśvarā originates from Sadhāśivā and from Iśvarā originates Rudra, from Rudra originates Vishnu, from Vishnu originates Brahma and Brahma starts creation to get annihilated again.}

LALITHA SAHASRANAMAM 986 - 990

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.

LALITHA SAHASRANAMAM MEANING 982 - 985

Yoni-mudrā (982)

Yoni-mudrā is the ninth mudra of ten mudras discussed in nama 977. Yoni is the typical symbol of the divine procreative energy. Worshipping Her through yoni mudra means seeking Her authorisation to the divine procreative energy. Procreation here means the transformation of the practitioner after understanding the meanings of the namas so far discussed, and in particular, namas 978 onwards (attaining knowledge).

Krishna says in Bhagavad Gita (XIV.3) “mama yoni mahad brahma” which means ‘my primordial nature known as the great Brahma is the yoni of all creatures. Yoni is the name attributed to prakriti, as prakriti is the material cause of creation.

Shiva says to Parvati (Todala tantra II.25) “My dear, this yoni mudra removes all illness. O Goddess, without elaborating I can just say that it destroys great diseases and O Goddess, without exaggerating I can say that this mudra causes the realisation of the mantra, brings about direct perception of one’s self and bestows on the practitioner the great liberation.”

Yoni mudra is the secret communication between the practitioner and the Divine Mother where the former seeks to access knowledge and consequent liberation. Yoni mudra should never be used publicly.

There are three types of yoni mudras. The first one is used during navavarana puja. The second one is used during preliminary meditative practices. Five fingers of both the hands are used to plug the sensory organs in the head to listen to the subtle sound within. The third is a tougher one with the combination of breath control, posture and mantra and more to do with the movement of kundalini.

This nama says that She is in the form of yoni mudra.

Trikhanḍeśi (983)

Trikhanṇḍa is the tenth mudra. This mudra is used to invoke Her during rituals. Trikanda mudra also means the union of various triads into single entity. For example, practitioner, his Guru and Devi or the knower, the known and the path of knowing are triads. Merger of triads into a single entity is the supreme knowledge that the practitioner has asked for in the previous nama using yoni mudra.

It is also said that this mudra refers to the three kutas of Panchadasi mantra. From the broader perspective, this mudra can be termed as the Brahma mudra. The extended pair of fingers point out to creation, sustenance and dissolution.

Tri-guṇā (984)

She is in the form of three gunas or qualities. The gunas are satvic, rajas and tamas. Satva guna means the quality of purity and knowledge. The presence of other two gunas is not very prominent in satva guna as this guna is endowed with the highest purity. Rajo guna is the activity of passion. Tamo guna is inertia or ignorance. These two gunas have higher trace of other gunas. Gunas are the inherent qualities of prakriti. Ego and intellect originate from gunas that are present in all the evolutes of prakriti at once, but distributed in unequal proportions in each individual. The predominant guna that prevails in an individual is reflected through his thoughts and actions.

Krishna explains gunas in Bhagavad Gita (IV.6 - 9) “Satva, rajas and tamas - these three qualities born of prakriti (Nature) tie down the imperishable soul to the body. Of these, satva being immaculate, is illuminating and flawless; it binds through identification with joy and wisdom. The quality of rajas, with is of the nature of passion, as born of avariciousness and attachment. It binds the soul through attachment to actions and their fruits. Tamas, the deluder of all those who look upon the body as their own self, are born of ignorance. It binds the soul through error, sloth and sleep. Sattva drives one to joy, and rajas to action, while tamas clouding the wisdom incites one to err as well as sleep and sloth.” Chapter of Bhagavad Gita XIV extensively deals with gunas. Krishna again says (XIV.20) “Having transcended the aforesaid gunas, which have caused the body, and freed from birth, death, old age and all kinds of sorrow, this soul attains the supreme bliss.”

Nama 139 ‘nir-guna’ said that She is devoid of gunas and this nama says that She is the embodiment of gunas. This is not a contradiction. Nama 139 refers to Her nirguna Brahman (without attributes) status and this nama refers to Her saguna Brahman (with attributes) status. Please also refer nama 397 ‘mūla-prakṛti’.

This nama says that the three gunas arise from Her. Creation cannot happen without gunas. From this point of view, this nama confirms Her 'Sri Mata' status.

Ambā (985)

This is an interjectory statement. The practitioner gets excited here and reaches a stage that is very close to ecstasy. Ambā means mother. It can be said that Vak Devis while narrating Her various forms and qualities overwhelmed with emotions and called Her as Ambā. This can be experienced, while reciting this Sahasranamam with intent devotion.

There is a very rarely used term called guna-dharma, the linguistic representation of the Brahman. Guna-dharma means the mental and linguistic attribution, whose ontological content, however is nothing but the one undivided reality of the Brahman expressible by various attributions. Since She is the cause of such attributions in terms of the previous nama, She is addressed as Ambā.

LALITHA SAHASRANAMAM 977 - 981

Daśamudrā-samārādhyā (977)


She is worshipped through ten types of finger gestures known as mudras. Samārādh means worship.

Mudras are the configuration of fingers that represent the energy of the deity concerned. They are the secret signs of exchange between the practitioner and the deity and should never be used in public. Mudras are highly powerful. It is said that if one meditates on the radiance of the sun and of the moon, chants the mantras, is empowered by the triple mystery, then the rays of the universal will shine forth and all obstacles of ignorance will instantly dissolve in the ocean of mind.

Agama sastra can be broadly classified under three paths, vama marga, tantra marga and kaula marga. They advocate three types of sacrifices, rites, worship and knowledge. There is another way of worship known as pañcaṅga, which consists of nyasa (attribution of mantras in different parts of the body with fingers in order to sanctify the body), mudra, japa, puja and worship of other gods and goddesses (such as Varuna for sanctifying the vessels, etc used in the rites). Mudras are also used to accomplish the mystical powers of various bijas. Mudras represent the union of Shiva and Shakthi (left hand is Shakthi and right hand is Shiva) and the potential auspicious energy arising out their union.

Daśamudrās or ten mudras are used in Sri Vidya, the worship of the Divine Mother. Sri Chakra has nine coverings or āvaranās and each of them is ruled by a Shakthi. Each of these Shakthis has a mudra and this accounts for nine mudras. In the ninth āvaranā Lalithambigai is worshipped with yoni mudra. Apart from worshipping the presiding deities of each āvaranā` with the respective mudras, Lalithambigai is also worshipped with yoni mudra in all the āvaranās . Those who are initated into Shodasi mantra worship Her with trikanda mudra (nama 983). Trikanda mudra means the union of various triads into single entity. For example, practitioner, his Guru and Devi or the knower, the known and the path of knowing, etc. This fact is highlighted in nama 254. Trikanda mudra is used to invoke the Goddess during rituals.

At the time of offering these mudras, the respective mantras along with the respective bijas should also be recited mentally.

Tripurā-śrivaśaṇkarī (978)

Tripurāśri is the name of the presiding deity of the fifth āvaranā of Sri Chakra. This āvaranā is known as the accomplisher of all objects (sarvārtha-sādhakā). This āvaranā further strengthens the bondage between the guru and his disciple. While worshipping this chakra, the names and forms of various objects merge into atma (soul), an important stage in the path of Self-realisation. Ten shakthis are worshipped in the āvaranās indicating the ten incarnations of Lord Vishnu, who is the authority for sustaining the universe in the best possible auspicious way.

Sri Chakra has nine āvaranās and each āvaranā is presided by a deity. All their names have been mentioned in this Sahasranamam in various namas, either directly or indirectly. In the ascending order they are namas 626, 787, 997, 970, 978, 455, 471, 976 and 234.

This nama means that Tripurāśri is a part of Lalithambigai. Alternatively, it can also be said that Vak Devis pay obeisance to Tripurāśri, the deity known for supreme knowledge before revealing Lalithambigai in the last nama. The unique feature of this Sahasranamam is that it makes the devotee exited when he progresses towards the last nama, where Lalithambigai is fully revealed. The revelation comes about only when one understands the meaning of each nama.

Jñāñamudrā (979)

This is also known as cin mudra. This mudra is made by connecting the tip of the index finger with the tip of the thumb, by keeping other fingers stretched. This gesture indicates the union of Paramatma with jivatma (union of Brahman with the soul). This mudra is called jñāñamudrā, as knowledge means the realisation of oneness of jivatma and Paramatma. Lord Dakshinamurthy (incarnation of Shiva. Also refer nama 725) used cin mudra to initiate His young disciples Sanaka (refer nama 726) and others (the psychical sons of Brahma).

This nama calls Her as jñāñamudrā as She is the symbol of knowledge. It can also be said that She is the passport (mudra also means passport) to knowledge (jñāña). Mud means bliss and ra means gives and in this context, the nama means that through knowledge She offers bliss to Her devotees.

Jñāna-gamyā (980)

Gamyā means approachable. She is approachable only through knowledge or She is perceived only through knowledge.

She can be attained through three means, either through bhavana or meditation (nama 113), second through bhakti or devotion (nama 119) or though jnana (the present nama). Ultimately, meditation and devotion merge into knowledge where Self-realisation takes place.

Following quotes of Krishna confirm the above interpretation.

“Sacrifice through knowledge is superior to sacrifice performed with material things. For all actions without exception culminate in knowledge” (Bhagavad Gita IV.33).

“On those ever united through devotion, with me and worship me with love, I confer that yoga of wisdom through which they come to me. In order to shower my grace on them I dwell in their heart and dispel the darkness born out of ignorance by shining the light of wisdom” (Bhagavad Gita X.10, 11).

{What is wisdom?: Is it all knowingness? Patanjali in his yoga sutra (I.25) says “In Him becomes infinite that all-knowingness which in others is only a germ”. Let us assume that someone steals money from somebody, thinking that his action of theft is not known to anybody. But it will be known to a Self-realised person, because his knowledge is not individualised but connected to cosmos. The sum total of individual knowledge is known as universal knowledge. All-knowingness is the very element of consciousness; where there is consciousness, there exists knowing. If consciousness is pervasive, then it is all-knowing. Knowledge is nothing but manifestation of consciousness through an appropriate mental mode.

Vivekachudamani (408 - 410) says “The wise one realises in his heart the infinite Brahman, which is an ineffable something, of the nature of eternal knowledge and absolute bliss, who has no exemplar, which transcends all limitation, is ever free and without activity, which is like the limitless sky, indivisible and absolute. The wise one realises in his heart in Samadhi, the infinite Brahman, which is devoid of the touch of cause and effect, which is the Reality beyond all imagination, which is homogeneous, matchless, beyond the reach of logical proofs, but proved by the experience of the wise and ever familiar to man as the basis of his Self-awareness. The wise one realises in his heart, in Samadhi, the infinite Brahman, which is imperishable and immortal, the Reality which is the negation of all negations, which resembles the ocean when the waves have subsided, which is without a name, in which have subsided all the modification of the gunas and which is eternal, pacified and ONE.”}

Jñana-jñeya-svarūpiṇī (981)

The importance of knowledge is being repeatedly stressed by Vak Devis towards the end of this Sahasranamam. This nama says She is the knowledge and the knowing. The previous nama said that She can be approached only through knowledge. Nama 979 said that She is the symbol of knowledge.

Krishna explains this on Bhagavad Gita (XIII.17) “The Supreme Brahman is said to be the light of all lights, and entirely beyond maya and is knowledge itself, worth attaining through real wisdom and is particularly seated in the heat of all.”

Jñana means knowledge, the essential nature of the Brahman. Jñeya is a qualifying word here, with intent to reveal that the primary duty of a man is to know Her. It means ‘to be learnt or understood or ascertained or investigated or perceived or inquired about’. She can be known only through knowledge as said in nama 980.

Shvetashvatara Upanishad (I.12) says, “You have to know that Brahman is always residing within. There is nothing higher than this knowledge. The jiva (the enjoyer), the jagat (that which the enjoyer enjoys) and the Brahman within, who directs – know these three as the Brahman.”

LALITHA SAHASRANAMAM 968 - 976

Sukhakari (968)

She gives happiness. Her lineament of giving happiness to Her devotees is discussed in nama 125, 192 and 953.

Suveṣāḍhyā (969)

Suveṣā means beautifully adorned. This is the symbol of Her auspiciousness in terms of namas 51 and 967. The one who is thus adorned is described in the next nama.

Suvāsinī (970)

A woman who is auspiciously dressed and lives with her spouse is called suvāsinī.

The qualities of a suvāsinī are described by Anasuya in Valmiki Ramayana (Ayodhyakanda, Canto 117, verses 22 to 24). “Oh! Proud Sita! Worlds that are attended with great prosperity await those women to whom their husband is dear, no matter whether he lives in a city or a forest, whether he is propitious or adverse. In the eyes of women who are blessed with a noble disposition, the husband is the highest deity, no matter whether he is ill-mannered or licentious or entirely devoid of riches. Though deeply pondering, I do not see for a woman, a friend greater than her husband and more capable of yielding one’s desired object at all places like the imperishable fruit of one’s austerities.”

Again in Canto 39 verse 22 says (Rama’s mother Kousalya speaks to Sita thus) “Neither noble birth nor good turn, nor learning, nor gift nor even marriage ties capture the heart of such women, who are in fact devoted to good conduct, truthfulness and the percepts of their elders and keep within the bounds of decorum laid down for their family, their husband is the most sacred object and he alone excels all.”

Based on the above references in Ramayana, suvāsinī not merely means the one who is well dressed, but also endowed with good qualities.

Since Lalithambigai is not only auspiciously and graciously dressed but also is the embodiment of all good qualities, She is addressed as suvāsinī by Vak Devis.

Suvāsinyarcana-prītā (971)

She is pleased when She is worshipped by suvāsinīs discussed in the previous nama. Such suvāsinīs are highly revered and worshipped at the end of navā-varana pūjā.

Āśobhanā (972)

The alphabet Ā strengthens the word śobhanā. Śobhanā means beautiful and āśobhanā means extremely beautiful.

Soundarya Lahari consists of two parts, Ananda Lahari (1 to 41) and Soundarya Lahari (42 to 100). The first forty one verses talk about bliss and the next 58 verses talk about Her beauty.

Śuddhamānasā (973)

She is pure minded. If the mind is associated with senses, it becomes impure. She can be realised only in the purest form of consciousness, a product of mind, where the mind becomes focused on Her alone, devoid of other thoughts. This is achieved through meditation.

She is not affected by karmas and impressions (vasana), hence She is pure minded.

Such descriptions are based on the fact that the Brahman is omnipresence and the great saying “I am That”. When one considers himself as That (the Brahman), he should be aware of the qualities of the Brahman. This nama says that purity of mind is one of the essential qualities of the Brahman. Such descriptions make a practitioner to understand the qualities of the Brahman, so that he can practice and implement them in order to become Brahman himself (realising the Brahman).

Bindu-trarpaṇa-santuṣṭā (974)

She is happy if offerings are made in the bindu. Bindu has already been discussed in nama 905 baindavāsanā. 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, that is discussed in nama 976. Bindu is called ‘sarvānanda maya chakra’, also known as ‘baindava sthana’. She is worshipped here with viśeṣa argya and flowers. Preparation and offering of viśeṣa argya is one of the important rituals of Sri Chakra navāvarana pūjā. Offering viśeṣa argya on the bindu is called trarpaṇa. Sudha Devi is invoked in the vessel containing viśeṣa argya. This is an elaborate procedure involving a lot of rituals and mantras. Viśeṣa argya should be prepared purely according to the instructions of one’s guru. Left hand worshippers add wine and other intoxicating materials to viśeṣa argya.

Pūrvajā (975)

She exists even before creation. It is said that Shiva created Her and She created the universe. Brahman is the eternal reality. Maya or illusion may be described as something that has the appearance of a transient reality. Brahman has no name and form, bur maya is full of names and forms and projected as the blunder of illusory phenomenal existence. Maya is the creation of the Brahman. This reasons out this nama. This nama can also be explained in terms of nama 397.

Tripurāmbikā (976)

Tripurāmbikā is the presiding deity of eighth āvaranā or covering of Sri Chakra. This āvaranā is the innermost triangle of Sri Chakra in the midst of which is the bindu, the central point of Sri Chakra, is placed. It can also be construed that towards the end of this Sahasranamam, the goddess of the eighth āvaranā is worshipped by Vak Devis. This triangle forms Her subtler form kāma kalā. Tripurāmbikā means ‘mother of triads’. Triad refers to creation, sustenance and mahat ('the great principle' the buddhi, 'Intellect', or the intellectual principle (according to the Sāṃkhya philosophy the second of the 23 principles produced from prakṛiti and so called as the great source of ahaṃkāra (ego), 'self-consciousness', and manas, 'the mind'). The three lines of this triangle represent all that is in the form of triads (for example creation, sustenance and dissolution; sleep, dream and deep sleep stages, etc).

Each corner of this triangle is guarded by Vāmā, Vajreśvarī and Bhagamālinī, the three important Devis of Sri Chakra. Vāmākeśvara tantrā (IV.9, 10) says “She is vāma, śikhā, jyeṣṭā, the maker of triangles. As Raudri She swallows the universe. She is the ultimate unified Shakthi, the Parameshvari, Tripura, the very self of Brahma, Vishnu and Isha.”

In the ninth āvaranā, She is worshipped as the sum total of all the triads as Lalithambigai. All the triads unite into a single bindu in the ninth āvaranā. Sat, cit and ananda, all the three unite at the bindu to become the Supreme Brahman where She shines eternally as the nirguna Brahman.

LALITHA SAHASRANAMAM MEANING 960 - 967

Lokādītā (960)

She transcends all the worlds. Lokās mean Indra loka, Brahma loka, Vishnu loka, etc. The Lokās are different level of one’s consciousness. She lives along with Shiva in Mahā Kailāśā also known as Parā Kailāśā. She transcends all the other worlds (lower level of consciousness) and dwells at Mahā Kailāśā (the highest level of pure consciousness where Self- realisation takes place).

It is also said that the place of Shiva is known as Apada which means no abode, meaning void. In the various techniques discussed in Vijnana Bhairava, there are many techniques that discuss about meditation on the void. Apada also means fivefold state, an aggregate of five elements, viz. earth, air, fire, water and akāśh, and dissolution into them i.e. death. This place is filled with souls that were associated with rituals. Souls reaching this place return back to earth. Above Apada, there are three sovereign eternal pure seats resorted by Skandā, Umā and Shiva. These seats are maintained by those who are devoted to the Brahman through meditation. They do not return to earth. They merge into Shiva not to be born again.

Guṇātītā (961)

She transcends attributes or gunas. She is the Brahman without attributes also known as nirguna Brahman. Gunas are three, satva, rajo and tamo. The whole universe remains in a potential state within prakriti so long as the three gunas (attributes) remain motionless and undisturbed as discussed in nāmā 397 ‘mūlapṛakrti’. This nāmā says that She is beyond mūlapṛakrti.

Sarvātītā (962)

She transcends all. Nama 960 said that She transcends all the worlds and nama 961 said that She transcends attributes. This nama says that She transcends entirety which means that She is the Supreme. She knows the universe and the universe knows Her. Shiva does not interfere in the affairs of the universe. Shiva is the ultimate and beyond human comprehension. It is only through Her, Shiva is to be attained.

The specific reference to worlds and attributes is based on the fact that realisation can be attained in the midst of pure consciousness (referred as worlds in nama 960) and beyond the progression of gunas from tams to satvic, and beyond. Consciousness and attributes are the most important tools in Self-realisation.

Śamātmikā (963)

Śama means tranquillity that is attained through intense meditation or emancipation from all the illusions of existence. Tranquillity is Her nature.

This is best explained in Mandukya Upanishad (7). “It is not conscious of all objects simultaneously. It is not unconscious either. It is invisible, not susceptible to any kind of usage, not within the reach of any organ of action. It is beyond perception by any organ, beyond thought, and not to be indicated by any sound. In it there is only consciousness of the Self and there is a cessation of the world as such. It is the embodiment of peace and of all that is good. It is one without a second.”

The word Śam was frequently used in Vedic period to mean auspiciousness, happiness and fortunateness. But in post Vedic period its usage to mean the above qualities is almost negligible.

This nama says that She is the incarnation of all these qualities.

Bandhūka-kusuma-prakkhyā (964)

Bandhūka is a tree (Pentapetes Phoenicea) whose flower is yellowish red in colour. This flower is said to be very bright and tender. She is compared to this flower.

Bālā (965)

She is known as Bālā in Her manifestation as a young girl of nine years. In nama 74 Bālā is referred as the child of Lalithambigai.

Generally Bālā mantra is the first mantra that is initiated in Sri Vidya worship. Bālā mantra is “aiṁ-klīm-sauḥ”. Bālā is described as the one clad in red garments, whose forehead is decorated with a crescent moon, who has three eyes, whose brilliance is like that of the rising sun, who is seated on a red lotus and who holds in Her four hands a book, a rosay, abhaya and varada mudras. Bālā mantra will not fructify unless the curse on the mantra is removed by reciting Tripura Bhairavi mantra one hundred times.

(Generally mantras have curses from rishis and gods. One has to remove the curses by reciting the appropriate curse removing mantras to attain fructification.)

Shvetashvatara Upanishad (IV.3) describes the Brahman, “You are a woman, you are a man, you are a boy and you are also a girl (Bala).”

Līlā-vinodinī (966)

Līlā means facility in doing anything. In the present context, Līlā means Her three primary actions of creation, sustenance and dissolution. Manu Smrti (I.80) says “Brahman creates and dissolves the different periods of Manus playfully.”

Brahma Sutra (II.i.33) says, “Creation is a mere pastime for the Brahman.” The act of Creation, as if it is a play for the Brahman is based on logical reasoning. The Brahman acts in spontaneity without extraneous influence or motive. Activities concerned with names and forms arise out of ignorance and meant to propound the fact that everything is Brahman. Brahman plays hide and seek game with humans, using His potent tool known as maya or illusion.

Līlā also refers to Goddess Lakshmi.

Sumaṅgalī (967)

Maṅgala means anything auspicious. A faithful wife is also known as maṅgala. Umā, the consort of Shiva is also known as maṅgala. Su means possession of supremacy. It also means good, excellent, right, virtuous, beautiful, etc. Therefore, this nama says that She is the embodiment of supreme auspiciousness.

The one that drives away evilness is also known as mangala. Brahman is the everlasting auspiciousness.

Vishnu Sahasranamam verse 15 ends with ‘mangalānām ca mangalam’. It is said that mangala not only means auspiciousness, but also causes auspiciousness.

LALITHA SAHASRANAMAM 949 - 959

Panca-bhuteśi (949)

She is the ruler of five elements. Taittiriya Upanishad (II.i.1) says, “satyaṁ jñānam anantaṁ brahma” which means truth, knowledge and infinite is the Brahman. After having declared the Brahman thus, the Upanishad proceeds to say “From the Brahman comes space, from space air, from air fire, from fire water, from water earth...” The Upanishad says that the five elements originated from the Brahman. Based on the fact that She is the Brahman, this nama says that She is the embodiment of the five elements.

There is an ancient treatise known as “Pañcadaśī” by Sri Vidyanarayana Swami (the Head of Sri Sringeri Math from 1377 – 1386). This treatise says, (II.1) “Brahman according to śruti, the non-dual reality, can be known by the process of differentiation from the five elements.”

Vishnu wears a garland known as Vaijayanta, made of five gems pearl, ruby, yellow sapphire, emerald and diamond. These gems said to represent the five elements. Vaijayanta is the garland prognosticating victory. Since She is not different from Vishnu, She is called Vaijayanti.

Pañca-saṃkhyopacāriṇī (950)

She is worshipped by five types of reverent offerings. Saṃkhy means to appear along with or connected with and upacārā means reverence. She is worshipped through five types of offerings such as gandha (sandal paste), pushpa (flowers), dhupa (incense), dipa (lamp) and nivedya (food). Each of them represents one element. They are earth, akash, air, fire and water. Through these five offerings, communication is established between the worshipper and the worshipped.

Chandogya Upanishad (VI.ii.1) says “Out of that non-existence (Brahman), existence emerged (through the five elements).” Hence, the Brahman is worshipped through these five upacārās, the reverence paid to the Brahman for His act of Creation (through five elements). It is an act of thanks giving to the Brahman for having created the universe of which the individual soul of the worshipper forms a miniscule part of creation.

Śāśvatī (951)

She is incessantly eternal (śāśvatībhyaḥ samābhyaḥ, śāśvatīḥ samāḥ). It also means frequently. In this context this nama means She is worshipped again and again.

Katha Upanishad (II.ii.12) says, “The cosmic Self (the Brahman) is one, yet It controls all. It is the inmost Self of all beings, and it manifests itself as many. Those wise people who see that Self within themselves are eternally happy and not others.”

Śāśvataiśvaryā (952)

śāśvatīḥam (permanent) + iśvaryam (wealth) is śāśvataiśvaryam (permanent wealth). She is the embodiment of eternal wealth, the wealth of knowledge and prosperity.

Śarmadā (953)

Śarman means Joy, bliss, comfort, delight, happiness, etc. Nama 125 is ‘śarmadāyini’ which means giver of comforts. . The joy or comfort that She gives is different from what is attained by the self. The happiness is gained by the self from material comforts is impermanent. The bliss that She gives is eternal. The same meaning is conveyed through these two namas. It can also be said that one nama refers to physical comforts and another refers to mental faculty (bliss).

The true joy is attaining liberation.

Śambhu-mohinī (954)

She entices Lord Śambhu. (Lord Shiva, Her consort). Shiva is the One who has controlled His senses. But, in terms of nama 863 ‘Kāma-keli-tarangitā’, She infatuates Shiva.

Dharā (955)

She is in the form earth. She is the Goddess Earth, the prakriti.

Dhara means bearing, supporting, holding, carrying, wearing, possessing, having, keeping, sustaining, preserving, observing, etc. All these attributes pertain to Her act of sustenance.

(The bija akśarā of earth is ‘la’ and usage of ‘la’ refers to prakriti.)

Dhara-sutā (956)

Sutā means daughter. She is the daughter of Himavan (the king of mountains). This has been already discussed in nama 246 ‘Pārvati’. Dhara also includes mountains, forests, etc.

Dhanyā (957)

Dhanyā means bringing or bestowing wealth, opulent, riches, or fortunate, happy, auspicious etc. In this context this nama means that She is the possessor of wealth and auspiciousness.

Dhanyā also means an expression of thanks.

The last moments of human life, the hour of death is known as ‘caramakāla’. It is said that one will have four kinds of thoughts during this period. They are 1. Ārta, where one will have concupiscent thoughts as a result of which he is born as plants, animals or birds in the next birth. 2. Raudra, where even when he is seriously hurt and undergoing painful moments, he will not disassociate himself from the above thoughts and as a result of which he is born as smallest insects. (The process of birth and death is highly painful.) His soul will never have liberation. 3. Dhanya (the present nama), where one fixes his consciousness on the teachings of Vedas, Upanishads and compassionate thoughts. 4. Śukla, where he fixes his consciousness in mahā vākyās such as “I am That” or “aham Brahmasmi”. He enters the death hour with his consciousness fixed on the Brahman. He continues his perpetual meditative stage even at ‘caramakāla’. He is never born again and his soul attains liberation. In this context, this nama means that She is in the form ‘dhanya’ stage.

This is best explained by Krishna in Bhagavad Gita (VIII.5 and 6). “He, who departs from the body, thinking of me alone even at the time of death, attains my state; there is no doubt about it. Thinking of whatever entity one leaves the body at the time death, that and that alone one attains, being ever absorbed in its thoughts.”

Dharmiṇī (958)

Dharma means that which is established, steadfast decree, statute, ordinance, law and usage and its customary observance.

She is said to be in the form of dharma described here.

Dharma-vardhinī (959)

She causes increase of righteousness in the minds of Her devotees. Shiva is known for control of senses, Sun is known for its purity and She is known for Her devotion to Her spouse, Shiva. The one who meditates on them is said to gain those qualities.

Vardha means cutting or dividing and in this sense She cuts (removes) the deceptive nature of materialistic world for Her devotees. Only through Her, Shiva can be attained.