Sahasradala-padmasthā सहस्रदल-पद्मस्था (528)

The next seven nāma-s discuss about yogini Yākinī, the last among the yogini-s who are being discussed. Sahasrāra or the crown cakra is presided by yogini Yākinī. Sahasrāra is in the form of a thousand petal lotus. This is not categorized under cakra-s and sahasrāra is difficult to explain.  The commune (the divine energy) between the soul and the cosmos happens through an extremely small aperture at the top of the head known as brahmarandhra (ब्रह्मरन्ध्र).  This pericarp of the sahasrāra is said to be more lustrous than a full moon.  The rays of this moon is multi coloured, predominantly VIBGYOR, the seven colours of the rain bow. The colour of these cakra-s begin with red at mūlādhāra, orange at svādhiṣṭhāna, yellow at maṇipūra, green at anāhata, blue at viśuddhi, indigo at ājñā and violet at sahasrāra.  Though violet is said to be the overriding colour of sahasrāra, multi colour is visible during its activation.  Śaktī-s union with Śiva takes place here.

There is a bindu in the midst of sahasrāra and is called śūnya, or emptiness which is the root of liberation and is in the size of a ten millionth of the width of human hair. Śiva is manifested here as the pure Brahman, and Śaktī conjoins Him unfolding eternal bliss leading to final liberation.  The mind that was totally purified at ājñā cakra begins to realise the oneness of self (ātma) and the Brahman (paramātma).  The practitioner who could activate this orifice is not born again.   He is freed from all his karma-s. 

Kṛṣṇa says in Bhagavad Gīta (XVIII.49), “A person can attain liberation by freeing himself from karma-s by practicing renunciation.”  At this stage, the practitioner does not use his free will (surrenders his free will to God) and functions only at the will of God.  Such a situation is possible only if sahasrāra is well activated. Śaktī who has ascended from mūlādhāra unites with Śiva at sahasrāra and the blissful ambrosia is released and is felt at the throat, providing the divine nourishment which makes the practitioner to realise “I am That”, indicating the end of one’s spiritual quest.  The union of Śaktī (I) and Śiva (That) takes place here in their subtlest forms.   

All the alphabets are placed continuously in all the petals of the lotus.  It is also said that the alphabet kṣa (क्ष) is excluded from the fifty one alphabets of Sanskrit, thereby making it only fifty letters. These fifty alphabets are placed twenty times in succession to make one thousand.  The feet of the Brahman (some refer this as the feet of one’s Guru and either way there is no differentiation in the subject conveyed as Guru and the Brahman are not different) is worshipped here causing removal of sañcita karma (the total sum of karma of all previous births that have not yet fructified).  In the pericarp of sahasrāra there is a moon and inside this moon there is a triangle and inside this triangle, there is unmani, a tattva that nullifies all the adversities of mind. Unmani is explained as the supranormal Śaktī of Paramaśiva in its primal movement towards manifestation, though inseparable from Him and is known as unmanā or unmani This is one of the foremost reasons for attaining bliss, as the influences on mind is overruled here.           

Sarva-varṇopa-śobhitā सर्व-वर्णोप-शोभिता (529)

Yākinī shines in all colours.  varṇa also indicates letters that are inscribed in the one thousand petals.  There is also an interpretation that letters are placed first from a (अ) to kṣa (क्ष) and then kṣa (क्ष) to a (अ) and again from अ to क्ष and so on. 

Sarvāyudha-dharā सर्वायुध-धरा (530)

Yākinī has all types of weaponries.  In sahasrāra, everything is infinite because sahasrāra is beyond any human explanation.  Further, the experience at sahasrāra will differ from person to person. 

Śrī Rudraṁ (Yajur Veda IV.v.10.verse 12) says ‘a thousand fold in thousands are the missiles in your arms.’

Such references are available in plenty in Veda-s and Upaniṣads

Śukla-saṁsthitā शुक्ल-संस्थिता (531)

Yākinī is in the form of subtlest product of the human body – semen or ova. Yākinī represents the creation of human body and destruction of the human mind.

Sarvatomukhī सर्वतोमुखी (532)

Yākinī has infinite faces.

‘Infinite faces facing all directions’ is the concept of the Brahman.  Muṇḍaka Upaniṣad (I.13) says “having eyes everywhere, having hands everywhere, having feet everywhere.”

Bhagavad Gīta XIII.13 says “He dwells in the world, enveloping all, His hands and feet present everywhere.  His eyes and ears, His mouth and heads present on all sides.”

Puruṣa sūktaṁ opens by saying “Puruṣa (the Brahman) has thousands of heads, thousands of eyes, thousands of feet.”

How does that Puruṣa appear, answers Bhagavad Gīta XI.12 by saying “if a thousand suns appeared simultaneously in the sky, they might dimly resemble Him.”

Sarvaudana-prīta-cittā सर्वौदन-प्रीत-चित्ता (533)

Yākinī likes all types of food.

The important point to be noted with sahasrāra is the nature infinitude. The yogini presiding over sahasrāra is beyond everything. 

Yākinyambā-svarūpiṇī याकिन्यम्बा-स्वरूपिणी (534)

Yogini presiding over sahasrāra is known as mother Yākinī, who has been described from nāma 528 till 534 (7 nāma-s).

With this, the description of yogini-s is concluded.