1. Kakārarūpā ककाररूपा
She is in the form of ka (क), which is the first letter of Pañcadaśī mantra. As Lalitā Triśatī is based on Pañcadaśī mantra, it is but natural that the first nāma begins with the first letter of Pañcadaśī mantra. One recitation of Pañcadaśī mantra is equivalent to three recitations of pūrṇa Gāyatrī (paro rajase paro rajase sāvadom is to be added at the of regular Gāyatrī mantra)
Chāndogya Upaniṣad (IV.10.5) says, “ka is Brahman”. When we say Brahman, the first thing that comes to our mind is His Self-illumination; hence He is called Prakāśa. Varivasyā-rahasya is the only source that is available to explain Pañcadaśī mantra. This Scripture was authored by Śrī Bhāskararāya (1690-1785) and contains 167 verses. He says in verse 121, ka means splendor based on the root kan, which means, to shine.
Pañcadaśī mantra is highly secretive in nature and is not revealed directly as mantra, but subtly revealed through verse 8 of Tripuropaniṣad. This verse reveals complete Pañcadaśī mantra.
कामो योनि: कमला वज्रपाणिर्गुहाहसा मतरिश्वाभ्रामिन्द्रः।
पुनर्गुहासकल मायया च पुरुच्येषा विश्वमातादिविद्या॥
kāmo yoni: kamalā vajrapāṇirguhāhasā matariśvābhrāmindraḥ|
punarguhāsakala māyayā ca purucyeṣā viśvamātādividyā||
Saundaryalaharī verse 32 and Śrī Śakti mahimnaḥ verse 17 also subtly reveals Pañcadaśī mantra. Please read the explanation of Pañcadaśī mantra here and Pañcadaśī mantra japa here.
The two verses referred above talk about the first two letters of Pañcadaśī ka and e (क and ए). They say ka is Brahman and e is yoni (Divine procreative energy). In other words, ka means Śiva and erefers to Śakti. Śiva is Divine static energy and Śakti is Divine kinetic energy. Both Śiva and Śakti are interdependent and the one without the other cannot function. In fact, Śakti is the Svātantrya Śakti (independent power of authority of Śiva, which is His unique power) of Śiva. When Śiva is Self-illuminating Light (Prakāśa), He needs Śakti to reflect (Vimarśa) His Light (They are Prakāśa andVimarśa). Śiva is Brahman without attributes (nirguṇa Brahman) and Śakti is Brahman with attributes (saguṇa Brahman). Lalitā Sahasranāma (763) says “triguṇātmikā” which means She is the embodiment of three guṇa-s sattva, rajas and tamas. Lalitā Sahasranāma (139) also says “niṛguṇā” which means without attributes. This goes to prove that there is no difference between Śiva and Śakti.
Thus, Lalitā Triśatī begins with the letter ka by referring Her as Brahman. Alphabet ka also has the capacity to eradicate evils and confer mental peace. There are 60 nāma-s is this Triśatī that begin with ka. First nāma worships Her as Brahman.
The next 20 verses begin with alphabet ka.
2. Kalyāṇī कल्याणी
Kalyāṇī originates from the word kalyāṇa, which means auspicious, noble, generous, etc. Lalitā Sahasranāma 324 is also Kalyāṇī and its interpretation is given here.
She is the embodiment of auspiciousness. Kalyāṇa means illustrious, noble, generous, virtuous, good etc. Rig-Veda (ऋग्वेद) I.31.9 uses the word Kalyāṇa. The Veda says, “तनूक्र्द बोधि परमतिश्च कारवेतवं कल्याण वसु विश्वमोपिषे tanūkrda bodhi paramatiśca kārave tavaṃ kalyāṇa vasu viśvamopiṣe”, whereKalyāṇa is used to mean worthy. The power of auspiciousness in the form of positive energy can be realised through powerful vibrations.
Her auspiciousness is explained in Devī Māhātmya (11.10) thus:
सर्वमङ्गल-माङ्गल्ये शिवे सर्वार्थसाधिके।
शरण्ये त्र्यम्बके गौरी नारायणी नमोस्तुते॥
sarvamaṅgala-māṅgalye śive sarvārthasādhike |
śaraṇye tryambake gaurī nārāyaṇī namostute ||
Meaning: “The most auspicious among all auspiciousness; conferrer of auspiciousness; fulfilling all desires; the most worshipful one; the One who has three eyes; O! Nārāyaṇī, I surrender unto You.”
(It is said that if this mantra is recited seven times daily, one will attain all auspiciousness.)
Her very form is full of auspiciousness and if one meditates on Her form, he or she is endowed with all auspiciousness. What one thinks, he becomes that. If one contemplates on Her with utmost concentration, he gradually acquires Her qualities and over a period of time, he or she becomes Her (equivalent to “I am That”). Once She is satisfied with the quality of Her devotee, She imparts Supreme Knowledge about Śiva. Lalitā Sahasranāma 727 Śiva-jñāna-pradāyinī and is explained thus: She imparts the knowledge of Śiva, the Ultimate. Śiva jñāna (knowledge) means the knowledge of the Brahman, which is also known as the Supreme knowledge. To know Śiva, one should first know His Śaktī, who alone is capable of leading a person to the Brahman or Śiva. Rāmāyaṇa says ‘wind can be realized through movements, fire can be realised through heat and Śiva can be realized only through Śaktī.’ It can also be said that Śiva is the source of knowledge for Her.
3. Kalyānaguṇaśālinī कल्यानगुणशालिनी
Kalyāna – auspiciousness; guṇa – qualities; śālinī – possessing.
After having said that She is the embodiment of all auspiciousness, this nāma says She is an embodiment of all auspicious guṇa-s. There are three guṇa-s – sattva (purity and goodness), rajas (activity of passion) and tamas (inertial and ignorance). These three guṇa-s lie in perfect equilibrium before creation. Creation happens when this perfect equilibrium is disturbed. When guṇa-s lie in perfect equilibrium, this state of Brahman is known as unmanifested Prakṛti, which is the Śānta Śakti (pacified and auspicious quality of Śiva) of Śiva, which is conveyed through this nāma.
4. Kalyāṇaśaila-nilayā कल्याणशैल-निलया
Kalyāṇaśaila – auspicious mountain (mythical mountain called Meru); nilaya – resting or Abode. This nāma says that She resides at the top of the most auspicious mountain Meru. Lalitā Sahasranāma 775 is Merunilayā which is explained as follows:
“She lives atop Meru. Meru is a fabulous mountain regarded as the Olympus of Hindu mythology and said to form the central point of Jambu-dvīpa. Meru has already been discussed in nāma 55 sumerumadhya śṛṅgasthā. Three dimensional form of Śrī Cakra is known as Meru or Mahā Meru. Meru also means the condensed form of Pañcadaśī mantra.
There are only nine bīja-s, if repeated bīja-s are removed (The nine bīja-s are: ka, e, ī, la, sa, ha, ra, ma (क, ए, ई, ल, स, ह, र, म) and bindu).
Meru also means the spinal cord. She traverses up and down the spinal cord in Her subtlest form kuṇḍalinī. This nāma could also mean Her movements through meru (spinal cord).
Sage Durvāsa in his master piece Lalithāstavaratna says “I salute the three peaks (the shorter ones) which are abodes of Brahma, Viṣṇu and Śiva. In the midst of these peaks, there is another peak much higher than the other three. The golden rays are beautifying this peak and I worship it.”
Possibly this could be the description of Śrī Cakrā. In the middle of Śrī Cakrā there is a triangle and in the centre of this triangle there is dot called bindu in which Lalitai lives with Her consort Mahā Kāmeśvara.
By saying that She resides on the top of the Cosmic mountain (establishing Her Supremacy), this nāma affirms that She is Brahman. She is the Power of Śiva and obviously there cannot be any difference between the power the person who possesses the power. Chāndogya Upaniṣad (VII.24) says that at the level of Brahman (Upaniṣad uses the word bhūmā) there is nothing else except Brahman. When one reaches that level (level of Brahman), he also becomes Brahman. In other words, what one thinks, he becomes that.
She cannot be attained by any other means except contemplating Her. Kṛṣṇa says in Bhagavad Gītā (XIV.26), “He, who constantly worships me through Yoga (yoga means union – union of individual consciousness with Supreme Consciousness) of exclusive devotion, transcending three guṇa-s, (as described in the first nāma) becomes eligible for attaining Brahman.”
5. Kamanīyā कमनीया
Kamanīya means pleasingly beautiful. One’s mental state is generally reflected through his face (face is the index of the mind). As discussed earlier, She is an embodiment of auspiciousness. When one continues to contemplate on Her auspicious form, he also becomes auspicious and as a result of which he enters the state of bliss. Her very form causes bliss in the minds of Her true devotees. Devotees are those who contemplate Her, progressing gradually from the ritual worships. Spiritual progression has to be steady with a strong foundation. From ritualistic worship, one proceeds to mental recitation of Her mantras. While reciting mantra, the japa itself stops after sometime. At this stage, he does not do anything, including recitation of japa mantras. Everything comes to a halt, except his breathing, which will also slow down considerably. During this state, Her true devotee remains with Her (the state of trance) and as a result he attains Her auspicious qualities. He enters into the state of bliss and remains so even after the trance, as he has already imbibed Her qualities.
As beauty is related to mind, he or she also becomes beautiful or kamanīya.
November 08, 2024 10:11 PM
Kakārarūpā - She who is in the form of the hand (ka) of God (ya). The husband of the letter "ka" is "ya". Let me explain. The letter "ya" is a dot and it is in the center of the Śrī Cakra. The letter "ka" is the expansion of the dot or "ya", but the letter "ka" has the letter "ya" inside. But there is a secret. The letter "a" has two dots or "ya" and a line or "va" inside. The letter "a" replicates the letter "ya" of the Bindu in the Bhūpura. Understand that the Bindu and the Bhūpura are identical, and this will be revealed by Grace Śakti or "va". The letter "va" is like a tube that connects the Bindu with the Bhūpura. It is Bhaṇḍāsura (Lower Ahaṅkāra) that prevents the "ya" of the Bhūpura from being identical with the "ya" of the Bindu. The three lines of the Bhūpura are three bodies called Śuddhadeha (physical immortality); Praṇavadeha (subtle immortality); Jñānadeha (causal immortality). It is Bhaṇḍāsura (Lower Ahaṅkāra or Kuṇḍalinī disconnected from the double "ya" in the Bindu and the Bhūpura) that makes us unaware of who we are and who our Father/Mother is; makes us separate from our Father/Mother and our identity; that is why we die and suffer! The battle against Bhaṇḍāsura and his army is the ascent of Kuṇḍalinī until it reaches the "ya" of Bindu and takes its fire or "va" to the "ya" of Bhūpura. This connection creates an eternal circular movement of Kuṇḍalinī which means: Brahman has become himself (Agni/Guru or Soul Spark/Jñānadeha), he has become myself (Sūrya/Jīvātman/Praṇavadeha), he has become himself-myself, that is, indriyas or senses and the physical body (Candra/Paramaśiva/Śuddhadeha). Know that this eternal circular movement of Kuṇḍalinī makes us discover who we are, who our Father/Mother is and perpetually connects us with them on all levels (physical, subtle and causal). This is liberation. Know that this eternal movement is “sauḥ”. This seed “sauḥ” has the double “ya” of Bindu and Bhūpura and the “va” or Grace Śakti inside. Think of a circle where each part of this Kuṇḍalinī has become “ya” and “va” together and separately at the same time. So when we say Kakārarūpā we are talking about the desire to bring the fire or “va” of Bindu to Bhūpura. The union of this fire with the “ya” of Bhūpura signifies our marriage with Grace Śakti, who will give us the supreme fruit. This “ka” is the Goddess Herself, who is both Masculine and Feminine. She wants Kuṇḍalinī to rise to the highest point and take the fire from there to the lowest point. By this, Kuṇḍalinī will form an eternal circular movement. This is the superior Ahaṅkāra or Kāmarāja after being reborn.
November 09, 2024 12:11 AM
Extremely profound and enlightening. Thank you from the bottom of my heart dearest Tivra! Please continue to uplift all sādhakas with your profound insight and help us all rise to endless heights.
November 09, 2024 02:11 PM
Thank you so much tivra ji for such a valuable information . Thank you for revealing about sauh beej mantra . If you wish sir could you please tell us how to recite sauh beej mantra . Please reveal it only if you are comfortable with it .
November 09, 2024 03:11 PM
Tivra ji thank you for explaining about this name . Could you please tell us who this 'ya' is? What is the difference between grace Shakti and Kundalini Shakti?
November 08, 2024 11:11 PM
The most curious thing about the nature of Jīvātman or Sun is that he becomes equal to God, but has a different personality. All Jīvātman can become God, but they will have different personalities from each other. Jīvātman possesses the so-called "evolutionary principle." The Gods do not possess this. Although Jīvātman (Sun) is identical with God (Agni), he always considers himself a devotee, but has his own personality. Jīvātman and God will play through the Indriyas and Physical Body or Candra/Moon. Do not be mistaken in thinking that the true nature of the physical body and human intellect is the limited thing that we see today. Candra or Moon possesses the nature of Paramaśiva (cause-effect); This means that the Intellect and the Physical Body can do anything, but they only need to receive the command from Jīvātman (Sun) instructed by God (Fire). They have divided themselves in this way to play. The real play begins after liberation. At present it is not fun because Father, Mother and Son are separated, and the Son does not even know who he is. The seed "sauḥ" means end, but every end means a new beginning; this means that there is no limit to how much the Jīvātman can evolve, having God as his Lord and Guru. The moment the Jīvātman realizes that he is equal to God, he will not stop evolving, because God is not only infinite, but also an ever-increasing infinite. And this will happen automatically with the Jīvātman and he will tell the body and intellect to do what they already know. I will say again, the nature of the body and intellect is Paramaśiva; they are Surya-Agni mixed together. They already know how to do everything possible, they just need to be commanded by the Jīvātman who knows himself and his Father/Mother. When the right command comes, the body and intellect will say, "Okay," and will stop bringing us suffering and death.
November 09, 2024 12:11 AM
There is a question that has been sitting in my mind for sometime now and wanted to ask you as soon as I saw your post. Here goes - What is the significance of the Adharāmnāya and who are the deities associated with the tāla cakras? For those suffering from emotional distress and imbalances possibly arising with unbalanced tāla cakras, is the sādhana of these deities helpful? Please answer only if you are comfortable in revealing this information. As always, your invaluable contributions are a true blessing coming directly from the Divine Mother!
November 09, 2024 04:11 AM
Krishna. The Queen of Adharāmnāya is Mahogratārā, and from the three parts of her body three deities emerge: Ekajaṭā, Ugratārā and Nīlasarasvatī. Adharāmnāya is related to the Sarvasaubhāgyadāyakacakra or the fourth Āvaraṇa of the Śrī Cakra. This is the lovely abode of Tārā. Contrary to popular belief, Adharāmnāya is not related to Mūlādhāra, but to Svādhiṣṭhāna. Adharāmnāya is related to the Vulva and the first foundation of the next world or life after Pralaya. Tārā is the first thing that arises after Pralaya. Adharāmnāya is related to the 14 Lokas or Nāḍīs, which are verily the foundations of the World. It is here that all the characteristics of the World that will emerge are deliberated. The Vulva is formed by Navayoni, Bindu and 4 Śiva Trikonas. It is here that the root of all Kleśas (the impurity of conflicting emotions) lies. Awakening Kuṇḍalinī is easy, but getting past the abode of the Queen of Adharāmnāya (Mahogratārā) is difficult. This place becomes an impenetrable wall if the obstructions related to emotions are not worked out. Vices of any nature cause impediments to the devotee here. The Pañcadaśī Mantra is worshipped here also, but with a different intention. If the devotee has not prepared himself sufficiently and recites the Pañcadaśī Mantra, he may be burned or even destroyed by the fire that resides in this place. He may find himself falling into emotions that he cannot handle. Mahogratārā and her attendants help in such problems. In Śrī Vidyā, it is absolutely impossible to pass from this place without the help of Śyāmalā and Vārāhī. The Mahogratārā Mantra arises from the three parts of the Pañcadaśī Mantra. She is not an ordinary form of the Divine Mother. Many who recite the Pañcadaśī will find it impossible to pass from this place.
November 09, 2024 06:11 AM
There is no doubt that Tārā makes one serene like Lord Śrī Akṣobhya Bhairava.
November 09, 2024 02:11 PM
Namaste Tīvra Jī. When will the time come when the body and the intellect will receive such a command and Shiva will give his grace to everyone? Until then, what is the best spiritual practice to do to receive the grace of Grace Śakti and three immortal bodies? What is the mantra of Grace Śakti to repeat? Thank you.
November 09, 2024 03:11 PM
I also had a doubt in my mind . In srividya goddess kalasankarshini lies in which amnaya? Is it. Uttaramnaya or anuttaramnya? I heard that she has some relation with guhyakali
November 09, 2024 03:11 PM
Thank you tivra ji for this information . But I thought vajrayogini is the queen of adharamnaya . Could you please tell us about this diety?
November 09, 2024 06:11 PM
Aditya shukla. Vajrayoginī is part of the Uttarāmnāya and she is the vehicle of Guhyakālī. She gives lightning speed to the good and terrible actions of Guhyakālī. They are related to the Viśuddhi Cakra and the interaction of Nāda with Prakāśa, which is a very terrible event that affects the Bhūpura instantaneously.
November 09, 2024 07:11 PM
The seed "phrem̐" is something very terrible. It does good and evil; it carries the command or sound of the Viśuddha into the light of Ājñā. Something terrible happens and it reflects directly in the physical world.
November 10, 2024 07:11 AM
Dear Tivra, humbly requesting for your aid in mapping the other amnayas to our beloved Sri chakra along with their amnaya-nayikas. This will help with my study and contemplation.
November 10, 2024 10:11 PM
Thank you so much tivra ji for this information. I now understand from your information that all of this is divine play of the divine mother. The jivatman , God and the physical body and intellect ( sun , agni , moon) are one and same and they are not different from each other. It is just that they have different roles to play. The divine mother is truly wonderful . The divine mother is so compassionate to give us such physical body and intellect from which we can do anything . It's we peaple only who do not understand the value and importance of our body due to our ignorance
November 09, 2024 06:11 PM
A devotee of Mahā Pratyaṅgirā may ask, “Where is Pratyaṅgirā in the Śrī Cakra and in the human body?” This Goddess has many forms, but Śrī Atharvaṇa Bhadrakālī Pratyaṅgirā is in the Akula Sahasrāra. This thousand-petaled lotus located at the lower end of the Śrī Cakra is the Bhūpura. Some traditions of the past did not worship the first three Āvaraṇas of the Śrī Cakra, as they are closely related to Mother Kālī. This Mahā Pratyaṅgirā is truly the support and strength of the nine forms of Mother Kālī (Navakālī), and She resides in the Bhūpura, which is identical with the Bindu. This Mahā Pratyaṅgirā is the force of "reverse engineering," which means it can reverse anything. It is the engineering of making the impossible possible and the possible impossible. In its subtlest form, Pratyaṅgirā has nothing to do with darkness, but with the greatest splendor of Agni (Fire). Pratyaṅgirā is the splendor of God hidden in matter. Above the Akula Sahasrāra we have a sixteen-petalled lotus and an eight-petalled lotus. Know that these two sets are identical with the Trikoṇa and the Aṣṭakoṇa. Sixteen Nityā Devīs of Kālī reside in the sixteen-petalled lotus. And you will notice that the sixteenth Nityā is called Paramātmikā here. Eight forms of Lord Śiva are in the eight-petalled lotus (Śiva Aṣṭamūrti). These are the eight spirits of God. Trivṛttā here is identical with the three Samayayeśis of Trikoṇa. These three circles are Śiva-Śakti, Śiva and Śakti. The other three Āvaraṇas are related to the Divine Mother Tārā, and she can have the virtues of Kālī and Ṣoḍaśī in a discriminating way. Know that this amazing Tārā is your Jīvātman. It is only because of Tārā that you can become God and maintain a different personality at the same time; that you can be God and worship God. Tārā has this nature of bringing the two extremes together in a discriminating way, and nothing is more to you than her. Is there any way to separate these three? It is not possible. It would be the same as trying to separate the Fire that lights the Sun from the Sun; separating the rays of the Sun from the Moon and separating the light and dark parts of the same Moon.
November 09, 2024 10:11 PM
Dear Tivra, thank you for explaining the relationship of the Divine Mother Pratyaṅgirā Devī with the Śrī Cakra and Her location in the human body. This insight enhances our understanding of the Divine Mothers Pratyaṅgirā Devī and Tārā Devī and truly helps us in realizing their importance. Would you also please explain the ownership of all the āmnāya head deities in relation to the navāvaraṇa cakra, as well as the ṣaḍcakras in our human body. As always, we are forever indebted to your benevolence in sharing the deep insights.
November 10, 2024 11:11 PM
It means that in the Shri chakra all the devis and devtas reside. I never thought that nitya Devi of Kali also reside in Shri chakra as it is the yantra of sundari Devi. I wonder whether Devi Tara also has her own set of niitya devis along with her. If possible tivra ji , can you tell where kubjika Devi lies in Shri chakra?
November 09, 2024 09:11 PM
Namaste Tivra Sir, Could you please explain what should a devotee do to attain siddhi in Lalitha's Panchadasakshari mantra?