Lalitā Sahasranāmam 66–67
Channel: Consciousness Research Centre
Date: 22/03/2020

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Viśuddhi-cakra
66. Sampatkarī-samārūḍha-sindhura-vraja-sevitā सम्पत्करी-समारूढ-सिन्धुर-व्रज-सेविता 
She is worshipped by herds of elephants headed by Sampatkarī.  Sampatkarī Devī has already been discussed in nāma 9, Krodhākāraṅkuśojvalā. There is also a mention about sampatkarī-vidyā, which is considered as very powerful. There is a three-syllable bījākśarā hidden in this nāma that is used in sampatkarī-vidyā. Though this bījākśarā is considered very confidential in nature, this has been already discussed in nāma 9. The bījā kroṁ (क्रों) is formed out of ka + ra + ma + bindu. Ka stands for joy and fame. Ra is considered as powerful as it is the bīja of agṇi, fire. Any mantra with ra bestows supernatural powers. Ma stands for comforts in the present and future births. The repeated chanting of kroṁ will give all-round prosperity and happiness. No mantra will fructify without ātma-bīja, which should be initiated by one’s guru. 

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The knowledge, the knower and the known together are called a triad. The knowledge of realizing that all the three are the same is called sukha-sampatkara. Śiva-Sūtra I.19 says śaktisandhāne śarīropattiḥ: single-pointed union with Śakti, with intensity and constant awareness. Śaktisandhānā means that one need not pray to Śiva asking for favors. If one is able to energize his thoughts, what is sought for is achieved. Sandhānā is one of the essential factors of spirituality. Conglutination of fixedness and intensity of awareness are the primary factors in spiritual progression. Without developing the abilities of sandhānā, it is said that initiation into mantra will not fructify and consequently the mantra’s result will never be attained.

If Lalitai is meditated upon with the bīja kroṁ, the meditator will be endowed with everything that is desired. This could also be interpreted as advancement to the higher level of spiritual realization.

67. Āśvārūḍhā-dhiṣṭhitāśva-koṭikoṭibhi-rāvṛtā आश्वारूढा-धिष्ठिताश्व-कोटिकोटिभि-रावृता 
Lalitai is surrounded my many horses headed by Aśvārūḍhā Devī, whom we discussed in nāma 8, Rāgasvarūpa-pāśāḍhyā. Aśvārūḍhā Devī is the chief of the horses used in the war. The face of this Devī also looks like a horse. Aśvārūḍhā’s mantra consists of thirteen bījas and considered to be very powerful. Out of the thirteen bījākṣaras, four are recited in the regular order at the beginning and in the inverted order at the end. This is called mantra-sampuṭa. Sampuṭa means caged. Such types of mantras fructify quickly. 
Senses are compared to horses because if let loose, they run faster and without control. Mind is the jockey of the horse, as mind alone can control the senses. Śiva-Sūtra I.12 says, vismayo yogabhūmikāḥ. The meaning is slightly complicated but one certainly needs to understand this. The literal meaning is ’the stations and stages of yoga constitute fascinating wonder.’ Stations mean cakras. In these stations consciousness arrives and moves to the next station or higher cakra. The consciousness above sahasrārā or the consciousness outside the physical body of the yogī is called turīya stage. In this stage the yogī’s senses are totally under the control of his inner self which is also called supreme consciousness. In this stage the yogī realizes bliss. In other words, realizing our own inner self is the ultimate joy that leads to bliss. Station could also mean a well-activated ājña-cakra, where one could control his senses. Stages mean the level of consciousness. The highest stage of consciousness is called turīya. The will power with which a yogī establishes his communion with Śiva is called Umā or Kumārī. A yogī treats everything the same. He does not distinguish between external and internal, I and him, good and bad, etc.

This explanation is not out of place here as this nāma talks about controlling the senses that wander like horses. There are plenty of spiritual rewards for controlling the senses. Śakti alone is capable of taking one to Śiva, the Supreme Brahman. Śakti is Māyā. Unless māyā is dispensed with, the Supreme Self cannot be realized. The will power for establishing communion with Śiva is provided only by Śakti, who is called Umā in Śiva-Sūtras. 

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