The 6 chakras of Kundalini, Vishudhi chakra and Anaahata chakra

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 such yogini-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 yogini at 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.  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.

 

विशुद्धि-चक्र-निलया(475)  

Vishudi-chakra-nilaya 

Vishudi chakra is also known as throat chakra. Vishudi chakra is smoky purple in colour. It appears like a sixteen petal lotus with sixteen vowels of Sanskrit with bindus (dot) inscribed on each of the petals. Each of these chakras has one predominant bija and bija for vishudi chakra is ‘ham’. This bija is white in colour and covered by akash tatwa and seated on a white elephant.  This nama says ‘vishudi-chakra-nilaya’ which means ‘she resides in vishudi chakra’. But who resides in this chakra is mentioned only in nama 484, which says ‘Dakinishvari’, the name of the yogini who controls this chakra. 

आरक्तवर्णा(476)

Arakthavarna

The yogini’s (Dakini) complexion is mild red.

त्रिलोचना(477)

Trilochana

Dakini has three eyes.

खट्वाङ्गादि-प्रहरणा (478)

Khatvangadi-praharana

‘Katvangam’ is a club fitted with human skull.

वदनैक-समन्विता (479)

Vadanaika-samanvita

She has a single face. The order of priority of the chakras is based upon the number of faces each yogini has. Dakini is single faced and she represents akash tatwa.

पायसान्न-प्रिया (480)

Payasanna-priya

This nama says that yogini of vishudi chakra Dakini is fond of this payasam,  which is a sweet made of rice or cereal cooked with sugar and milk. 

त्वक्स्था (481)

Tvakstha

She (Dakini) presides over skin and sensation of touch. 

पशुलोक-भयङ्करी (482)

Pashuloka-bhanyankari

Pashu means those who are ignorant. Here ignorance means lack of knowledge about the Brahman.Dakinishwari is frightful to those who are ignorant.

अमृतादि-महा-शक्ति-संवृता (483)

Amrtadi-maha-shakthi-samvrta 

Dakinishvari is surrounded by sixteen shakthis.  Shakthis in this context refer to the lower level of goddesses like Amrutha,  Aakarshini,  etc.,  who are controlled by Dakinishvari. This nama says that these shakthis are powerful , "Maha shakthi ".

डाकिनीश्वरी (484)

Dakinishvari

The name of yogini who has been described from nama 475 to 484 (10 namas) is Dakinishvari, the presiding deity of vishudi chakra.

अनाहताब्ज-निलया (485)

Anāhatābja-nilayā

Anāhata cakra is known as heart cakra, which is below the throat carka or viśuddhi cakra in the heart area  in the spinal cord.  This cakra represents air element and yaṁ (यं) is the bīja for this cakra.  Yogini who presides over this cakra is Rākiṇī. 

श्यामाभा (486)

Śyāmābhā

The description of Rākiṇī now begins.  She has greenish dark complexion and of sixteen years of age. 

वदनद्वया (487)

Vadanadvayā

Rākiṇī has two faces.

दंष्ट्रोज्वला (488)

Daṁṣṭrojvalā

Rākiṇī has terrifying teeth (also referred as tusk) like that of a wild boar.

अक्षमालादि-धरा (489)

Akṣamālādi-dharā

Rākiṇī is wearing a garland made of fifty one beads, representing all the fifty one alphabets of Sanskrit.  This cakra is capable of producing sound on its own (during deep meditation, the sound of ॐ is heard from this cakra) . 

रुधिर-संस्थिता (490)

Rudhira-saṁsthitā

Rākiṇī presides over blood, the element next to the skin.

कालरात्र्यादि-शक्त्यौघवृता (491)

Kālarātryādi-śaktyaughavṛtā

Rākiṇī is surrounded by twelve of her assistants like Kālarātrī devi, each presiding over a petal. 

She is said to be a form of Durgā. It is also said that on the eve of one’s death, this devi appears in dream bespeaking the death.  Kālarātrī also refers to a particular night in the life of a man on the seventh day of the seventh month of the seventy-seventh year, after which period a man is exempt from attending to ordinances prescribed by dharma śāstra-s.

स्निग्धौदन-प्रिया (492)

Snigdhaudana-priyā

Rākiṇī is fond of rice mixed with ghee.  This food item is capable of producing quality blood.

महावीरेन्द्र-वरदा (493)

Mahāvīrendra-varadā

Vīra mean the senses and one who wins over these Vīra -s is called vīrendra.  It is also said that one who has transcended the concepts of “I” and “this” is called Vīra and she derives pleasure in granting them boons .

राकिण्यम्बा-स्वरूपिणी (494)

Rākiṇyambā-svarūpiṇī

She assumes the form of Rākiṇī, who has been described from nāma 485 to 494 (ten nāma-s).

7 qualities of Lalithambikai

कुमार-गणनाथाम्बा (442)

Kumāra-gaṇanāthāmbā

Mother of Kārttikeya or Skanda and Gaṇeśa.  

तुष्टिः (443)

Tuṣṭiḥ

She derives happiness in giving.

पुष्टिः (444)

Puṣṭiḥ

She is in the form fullness,  fullness of the body and mind. 

मतिः (445)

Matiḥ 

She is in the form of intellect. 

धृतिः (446)

Dhṛtiḥ

She is in the form of courageousness and steadfastness, the qualities that are required to administer the universe.

शान्तिः (447)

Śāntiḥ

She is known for Her quietude.  Śānti means the eternal peace of mind derived from controlling senses. 

स्वस्तिमती (448)

Svastimatī

The Absolute Reality.  The absolute reality is beyond empirical reality and manifestations. 

कान्तिः (449)

Kāntiḥ 

This nāma refers to the Self-illuminating nature of the Brahman.  This is the will of the Brahman to sustain.  Because of this illumination, sun shines and sustains the universe. 

नन्दिनी (450)

Nandinī

A type of holy cow that is capable giving whatever is asked for.  This also means the river Gaṅgā.  She is in the form of river Gaṅgā who is known for her purifying qualities. 

विघ्ननाशिनी (451)

Vighnanāśinī

The one who destroys all obstacles.  She destroys the obstacles while acquiring knowledge of the Brahman.

तेजोवती (452)

Tejovatī 

She is radiating.

त्रिनयना (453)

Trinayanā

Three eyed.  Her three eyes are sun, moon and fire. 

लोलाक्षी-काम-रूपिणी (454)

Lolākṣī-kāma-rūpinī

She is in the form of desire of women. Lolākṣī means a woman.

मालिनी (455)

Mālinī

She is wearing garland. This garland is made up fiftyone alphabets of Sanskrit. Since She is Śabda Brahman, all the alphabets originate from Her and it is logical to say that She wears these alphabets in the form of a garland.

हंसिनी (456)

Haṁsinī

She's in the form of haṁsa mantra, also known as ajapa mantra, a method of mantra recitation from dawn to dawn concentrating on the psychic cakra-s.  Ajapa japa also relies on inhalation and exhalation.

Hamsas are yogis who have reached great spiritual heights. 

माता (457)

Mātā 

The first nāma of this Sahasranāma is Śrī Mātā meaning universal mother.

मलयाचल वासिनी (458)

Malayāchala vāsinī

In Kerala, a state of India, She is worshipped as Bhagavatī.  The state of Kerala is known as Malayāchala.

सुमुखी (459)

Sumukhī

She has a beautiful face.

नलिनी (460)

Nalinī

Her limbs are compared to a lotus flower. The beauty of Her sculptured figure is described by making a subtle comparison to a lotus flower. 

River Gaṅgā is also known as Nalinī.  It is said that there is a river by name Gaṅgā in the heaven, which is also known as Nalinī. 

सुभ्रूः (461)

Subhrūḥ

She has beautiful eyebrows.  

शोभना (462)

Śobhanā

Śobhanā means the beauty embodied and endowed with auspiciousness. This is called the divine beauty. The word śobha also means divine, anything propitious, auspicious, welfare, prosperity, moral good and virtue.

सुरनायिका (463)

Suranāyikā

She is the head of Deva-s.  Deva-s mean all types of gods and goddesses that include Brahma, Viṣṇu, Rudra, Sarasvatī, Lakṣmī, etc.

कालकण्ठी (464)

Kālakaṇṭhī

Śiva is also known as Kālakaṇṭha because of blue colour of the poison in his throat. Kaṇṭha means throat. This poison is called kālakūṭa or kālahāla the deadliest poison got out of churning ocean, which was swallowed by Śiva.  She being the wife of Śiva is known as Kālakaṇṭhī.

Kālakaṇṭhī, a deity, is said to be the creation of Śiva along with Kālī for destroying demons.

Kala also means soft sound and kaṇṭhī means throat.  This could mean Her sweet and soft voice.

कान्तिमती (465)

Kāntimatī

She is resplendent and radiating.

क्षोभिणी (466)

Kṣobhiṇī

She causes creative pulsation or throbbing in Śiva for creation. Kṣobha means shaking or agitation.  As a result of this throbbing Śiva makes the souls or puruṣa-s to merge with prakṛti to commence the process of creation.  

सूक्ष्मरूपिणी (467)

Śūkṣmarūpiṇī

Sūkṣma is  a type of internal fire oblations, in the ever existing fire of kuṇḍalinī, in mūlādhāra cakra.  As this is performed mentally, it is called sūkṣma homa. She's Suksma rupini as she exists in this form.

वज्रेश्वरी (468)

Vajreśvarī

She is the sixth nitya devi worshipped in Śrī Cakra in jālandhara pīṭha, situated in viśuddhi cakra, also known as throat cakra.  There is a deity by name Mahā-Vajreśvarī, who is worshipped in the innermost triangle of Śrī Cakra.  This devi represents vidyā tattva, sustenance of the universe, dream state, jñāna śakti, Her kāmakalā form, etc. 

वामदेवी (469)

Vāmadevī 

She's the wife of Vāmadeva, yet another form of Śiva. 

वयोऽवस्था-विवर्जिता (470)

Vayo'vasthā-vivarjitā

She is beyond the effects of aging.  This is the quality of the Brahman, who does not undergo changes.

सिद्धेश्वरी (471)

Siddheśvarī 

She is the Īśvarī of Siddha-s.  Siddha-s worship Her.  Siddha-s are those who have attained the powers of aṣṭama siddhi or eight types of super human powers.  Such powers are attained only through kuṇḍalinī meditation.  

सिद्ध-विद्या (472)

Siddha-vidyā

The eternal mantra of Pañchadaśī is called siddhi-vidyā.

सिद्ध-माता (473)

Siddha-mātā

She is worshipped as their mother by Siddha-s or yogi-s. 

यशस्विनी (474)

Yaśasvinī

The most renowned.  She is famous because of Her multitude of capabilities.

Supreme Brahman (Contd.)

अप्रमेया (413)

Aprameyā

She cannot be measured.  She's Brahman.  Because She is aprameyā, She is worshipped by jñāni-s and śiṣṭa-s.

Viṣṇu Sahasranāma nāma 46 is also aprameyā.  He cannot be known through senses as He is devoid of qualities such as sound, etc.  He cannot be visualized because He is beyond visualisation.  He cannot be known through examples because there is nothing to make a comparison. He cannot be known either by affirmations or by negations as we do not have any basis for such affirmations and negations. But Veda-s and Upaniṣads try to explore Him as “That” and says that He exists as self-illuminating light witnessing the activities of His creation.

स्वप्रकाशा (414)

Svaprakāśā

She is Self-illuminating.  Brahman alone is self-illuminating and all other illuminating objects like sun, moon, stars etc derive their light only from the Brahman. 

मनो-वाचामगोचरा (415)

Mano-vachāmagocharā

She is beyond mind and speech. 

She can be realized only through pure knowledge.

चिच्छक्तिः (416)

Cicchaktiḥ

Cit means pure consciousness and the pure knowledge. 

The Brahman is made up of three important aspects. They are sat (perpetual existence), cit (the present nāma – pure form of consciousness) and ānanda (the bliss).  These three attributes together is called saccidānanda (सच्चिदान्द) and the Brahman is also known by this name.

She is in this form of ciccakti (cit śakti).

चेतना रूपा (417)

Cetanā rūpā 

She's in the form of Chaitanya or Chetana,  the pure and unconditioned form of consciousness.

जड-शक्तिः (418)

Jaḍa-śaktiḥ 

She is the power of inanimate energy (jaḍa). 

जडात्मिका (419)

Jaḍātmikā

She exists as the objective world of māyā.

गायत्री (420)

Gāyatrī

व्याहृतिः (421)

Vyāhṛtiḥ 

Lalitāmbikā is said to be in the form of Gāyatrī.  The appropriate way of interpretation is that Gāyatrī is one among the multitude manifestations of Lalitāmbikā.  Amongst all the mantras, Gāyatrī mantra is considered as the most sacred one. 

Vyāhṛti-s represent the three types of worlds. (The names of the seven worlds are bhūḥ, bhuvaḥ, svaḥ, mahaḥ, janaḥ, tapaḥ, satyaṁ. The first three are called the great vyāhṛiti-s.  

Three loka-s or worlds mean the three stages of consciousness. Bhūr means the lower level of consciousness and lower planes. Bhuvar means the ordinary or normal level of consciousness that is associated with our day to day activities.  

She is in the form of vyāhṛti-s of Gāyatrī mantra .

सन्ध्या (422)

Sandhyā

Sandhyā means non-separation.  

The three important nādi-s in kuṇḍalinī meditation iḍā, piṅgalā and suṣumna meet at ājñā cakra.  This place is called sandhya as sandhya also means joining.

द्विजबृन्द-निषेविता (423)

Dvijabṛnda-niṣevitā

She is worshipped by those who recite Gāyatrī mantra.  Those who recite Gāyatrī mantra are called dvijā-s or twice born.  Twice born because, first birth through the mother and second birth is the initiation of Gāyatrī mantra.

तत्वासना (424)

Tatvāsanā

Tattva-s mean the principles.  She is seated on these tattva-s .  It can also be said that She is beyond these tattva-s.  

तत् (425)

Tat 

The Brahman is referred to by three qualities.  They are ‘om’ ‘tat’ ‘sat’ (Om tat sat).  Tat means “That”.   She is That and this That means the Brahman.  

त्वम् (426)

Tvam

Tvam means you, indicating Her.  Here tvam means the Brahman.

अयि (427)

Ayi 

Ayi is a way of addressing mother or sister.  Since She is the supreme mother of the universe, She is addressed as ayi.  

पञ्च-कोशान्तर-स्थिता (428)

Pañca-kośāntra-sthitā

She resides in the five sheaths covering of human organism, which is also called piṇḍa śarīra.

निःसीम-महिमा (429)

Niḥsīma-mahimā

Her greatness has no boundaries, as the Brahman is omnipresent.  Niḥsīman means immeasurable.

नित्य-यौवना (430)

Nitya-yauvanā 

She is eternally youthful, as She is beyond space and time. 

मद-शालिनी (431)

Mada-śālinī 

She is in the stage of ānanda, the stage of bliss.

मद-घूर्णित-रक्ताक्षी (432)

Mada-ghūrṇita-raktākṣī

Her eyes have natural red tinge.  

मद-पाटल-गन्ड-भू: (433)

Mada-pāṭala-ganda-bhuḥ

Because of Her blissful state, Her cheeks blush with red colour.

चन्दन-द्रव-दिग्धाङ्गी (434)

Chandana-drava-digdhāṅgī

Her body is smeared with sandal paste.  Sandal paste is said to cool down the internal body heat.

चाम्पेय-कुसुम-प्रिया (435)

Chāmpeya-kusuma-priyā

She is fond of champaka flower (michelia Champaka).

कुशला (436)

Kuśalā 

She is skilful.  

कोमलाकारा (437)

Komalākārā

She has beautiful and tender body.  She has a graceful form.

कुरुकुल्ला (438)

Kurukullā 

Kurukullā is a goddess who dwells in Śrī Cakra between the boundaries of ego and consciousness.   The Bhāvanopaniṣad considers goddess Vārāhi as father and Kurukullā as mother. 

कुलेश्वरी (439)

Kuleśvarī

She is the ruler of the triad kula.  The triad consists of cognisor, cognized and cognition (the psychological level of perception).  She controls this triad that leads to Self-realisation.  If all the three become one, She is realised.

कुलकुण्डालया (440)

Kulakuṇḍālayā

Kulakuṇda is a small orifice in mūlādhāra cakra, where She takes rest. 

Saundarya Laharī (verse 10) also says, “Reaching your own ground mūlādhāra and coverting yourself into a serpent with three coils and half, You sleep in the crevice in the centre of mūlādhāra lotus.” 

A practitioner’s spiritual pursuit begins from Kulakuṇda that transcends upwards to turya and turyātīta stages where bliss and salvation take place. 

कौल-मार्ग-तत्पर-सेविता (441)

Kaula-mārga-tatpara-sevitā

She is worshipped by those who follow the kaula tradition.  Kaula way of worship is purely based on tantric rituals.

Sakthi as Siva

 


शिवदूती (405)

Śivadūtī

She requested Śiva to be Her messenger to two demons. Since Śiva Himself acted as Her messenger or She made Śiva as messenger,  She is known as Śivadūtī.  Śivadūtī is also one of the fifteen tithi nitya devi-s in Śrī Cakra.

शिवाराध्या (406)

Śivārādhyā

She is worshipped by Śiva Himself. 

शिवमूर्तिः (407)

Śivamūrtiḥ

Her form itself is Śiva.  In fact, there is no difference between Śiva and Śaktī.  Śiva means auspiciousness.  Because She is the embodiment of auspiciousness, She is called Śivamūrtiḥ. 

शिवङ्करी (408)

Śivaṁkarī

She bestows happiness.  Śiva means auspiciousness and karī means giver.

शिवप्रिया (409)

Śivapriyā

She is the beloved of Śiva.

शिवपरा (410)

Śivaparā

She transcends Śiva Himself.  She reveals the Supreme or Parā Śiva or Paramaśiva to Her devotees.  Paramaśiva can be explained as ‘the Absolute, understood as the casual substance for everything apparent’.

शिष्टेष्टा (411)

Śiṣṭeṣṭā

Śiṣṭa-s are those who follow the righteousness prescribed by śāstra-s.  Śiṣṭa-s is also explained to mean those who control their senses and knower of Veda-s.  Their actions are based on the śāstra-s that are derived from Veda-s.  She likes these śiṣṭa-s. 

शिष्टपूजिता (412)

Śiṣṭapūjitā

She is worshipped by such śiṣṭa-s referred to in the previous nāma.