From nāma 475 to 534 (60 nāma-s) discuss in detail about the six cakra-s or psychic centres of kuṇḍalinī andsahasrārā. Each cakra or psychic centre is presided over by a deity called yogini and there are seven suchyogini-s. The seven cakra-s in the body (considering sahasrāra as a cakra for easier understanding) represent particular body element such as skin, blood, muscle, fat, bone, marrow and semen or egg. Each yogini is described in 10 or 9 or 7 nāma-s. It is to be clearly understood that these nāma-s are not direct reference toLalitāmbikā. Since Lalitāmbikā is described to be in the form of kuṇḍalinī energy, and the kuṇḍalinī energy has to transcend these cakra-s to reach sahasrāra from mūlādhāra, worshipping the presiding deities of thesecakra-s have been undertaken Vāc Devi-s. However, the order of worship neither commences from the basecakra to the crown cakra nor from the crown cakra to the base cakra. It begins with viśuddhi cakra, goes down to the lower cakra-s then to ājñā and ends with sahasrāra. Each of these yogini-s has their own dhyānaverses, japa mantra-s, etc. They have their own assistants and the most important among them is also referred against each of the yogini-s. Their complexion, their armouries, qualities, the food they like, etc have also been described. Sanskrit acoustics has fifty alphabets. All these fifty alphabets are placed in the six cakra-s. A detailed discussion is provided on the number of Sanskrit alphabets in nāma 833. The order in which they are mentioned in this Sahasranāma is based on two concepts. Each of these yogini-s has many faces. The yoginiat viśuddhi cakra has one face and the yogini at sahasrāra has many faces. Probably Vāc Devi-s could have prioritized these yogini-s based on the number their faces. Alternatively, Vāc Devi-s could have chosen this order based on the type of bodily element, each of these yogini-s represent. First, we have skin followed by blood, muscle and other elements one below the other. The food that we consume is literally cooked by the internal fire in our stomach called jadarāgni. This ‘cooked food’ undergoes suitable changes, modifications and conversions and infused to the respective bodily elements and the finest essence of all is converted into semen and eggs (they are sometimes wrongly interpreted as ojas) that are capable of reproduction. Bhavanopaniṣad (verse 4) says that father of these elements is goddess Vārāhī (nāma 70) and mother is goddess Kurukullā (nāma 438).
Sanskrit has fifty alphabets that are divided into sixteen vowels known as ‘letters of life’ (verbatim translation) and the balance is called ‘letters of body’. Each cakra has certain number of lotus petals and each of these petals represent a particular alphabet of Sanskrit. For example, the throat cakra or viśuddhi cakra has sixteen lotus petals, which represent sixteen vowels. The explanation provided here is nothing to do with kuṇḍalinī meditation. What we are going to discuss is concerned about the presiding deity of each cakra and related narrations. It has already been discussed that Her subtlest form is kuṇḍalinī. With this brief introduction, we now proceed to discuss about yogini-s presiding over the seven cakra-s (including sahasrāra) in the next sixty nāma-s.
Before we proceed with the next 60 nāma-s, it is to be understood that these nāma-s do not refer Lalitāmbikā,but Her important attendants known as yogini-s. They refer only to the presiding yogini-s of mystic cakra-s, through which Śaktī passes through, to reach Śiva at the crown cakra. There are six cakra-s that are subtle in nature in the spinal cord, beginning with the base cakra or mūlādhāra and ending with ājñā cakra or third eye. The crown or the sahasrāra is not called as cakra. Vāc Devi-s now commence their description of these cakra-s in detail.