Kevalā केवला (623)

She is The Absolute.  Absolute because, She is devoid of qualities and modifications, the unique feature of the nirguṇa Brahman. Śiva sūtra (III.34) explains thus “Completely free from the influence of pleasure and pain, he is rather alone – fully established in his real Self as sheer consciousness.”  This sūtra uses a word kevali meaning ‘one whose knowership consists in sheer consciousness.’

The bīja klīṁ discussed in the previous nāma is made up of ka + la + īṁKevalā in this nāma means īṁ, the kāmakalā. When the other two bīja-s are removed from klīṁ, the bīja that remains is kāmakalā that is capable of giving liberation.  The word puruṣārtha means the end of human life.  puruṣārtha consists of dharma (righteousness), artha (wealth), kāma (desires) and mokṣa (the final liberation).  Kāmakalā, which forms part of klīṁ is capable of liberating a soul. 

Kāma bīja is klīṁ and Kāmakalā is īṁ. Kāmakalā forms part of kāma bīja.  Both these bīja-s are auspicious and powerful.  

Guhyā गुह्या (624)

She is secretive both in form and in nature.  It is repeatedly said that Her worship should be of secretive in nature.  She cannot be worshipped in the presence of those who do not have fundamental knowledge about Her.  Navāvaraṇa pūja should not be performed in the presence of those who are not initiated into Her mantra-s.  The secrecy in Her worship is advocated because She provides certain superhuman powers to the worshipper, provided the ritual is performed without any deviations.  But Self-realisation happens beyond all religious rites and rituals (Katha Upaniṣad I.ii.14)

This nāma also confirms Her status as the Supreme, as the Supreme resides in a secretive cave in the heart. Katha Upaniṣad (II.1.12) says ‘In the size of the thumb the Brahman rests in the body’.  This resting place of the Brahman appears like a lotus (the biological heart) and inside this lotus there is a small empty space.  This empty space is filled by the Brahman in the form of Self illuminating smoke.  The Upaniṣad proceeds to say “She manifests Herself as prāṇa (cosmic energy).  She is also the five elements.  She is present in the heart of every being (II.i.7)”.

Taittirīya Upaniṣad (II.1) also says “It is in the space within the heart which is like a cave”. It continues to say “He who realizes the Self there not only realizes the all-knowing Brahman, but also attains everything he wants.”  From the Supreme Self comes space and from space the five elements come into existence.  This cave in the heart is known as parame vyoman.

Kaivalyapada-dāyinī कैवल्यपद-दायिनी (625)

Kaivalya is the final stage of life of a living being.  Nobody is there with that being during that time.  He is all alone without any help around and he has to achieve on his own.  This is the final stage of one’s evolution.  The soul is about to leave its present body and getting ready to merge with the Brahman.  Kaivalya is liberation or salvation and hence it is called the final stage.  This final stage can be reached in two ways.  One is the mundane stage associated with desires and attachments where soul gets ready for rebirth.  The other stage is the stage of samādi, where the soul gets ready for its union with the Brahman not to be born again.  This is kaivalyaLalitāmbikā is the giver of this stage.

Pada means four types of consciousness.  They are sālokya, sarūpa, samībha and sāyujya.  Beyond this is kaivalyaSālokya is the stage where one performs ritual worship, worshipping idols or portraits of gods.  In sarūpa he leaves idol worship and does not differentiate himself from god.  In samībha he goes near the god and in sāyujya stage he merges with god.  These are the stages of one’s consciousness that finally lead to kaivalya.  One has to progress from one stage to another and this progression happens depending upon the level of spirituality.  By being spiritual does not mean one has to be religious.  Spirituality transcends religious affinities, though religion forms the foundation of spirituality.   

To attain kaivalya stage one has to progress from ritual worship to mental worship (meditation).  By making sufficient progress in meditation, one has to search for the Brahman within.  Once the Brahman is located and realized within, the practitioner moves to the stage of kaivalya, by detaching himself from worldly affinities by staying connected with his Creator.  His soul is now under preparation to merge with Him, for final liberation. Finally, he gets liberated with no further transmigration for that soul.