Lalitā Sahasranāmam 25–28
Channel: Consciousness Research Centre
Date: 2020-03-07

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Viśuddhi-cakra
25. Śuddha-vidhyāṅkurākāra-dvijapaṅkti-dvayojvalā  शुद्ध-विध्याङ्कुराकार-द्विजपङ्क्ति-द्वयोज्वला 
Her teeth appear like śuddha-vidyā, which means Śrī Vidyā. Śrī Vidyā is considered as the most secret and powerful ritual worship of Lalitāmbikā. It involves a lot of rituals, and each ritual has its own meaning and interpretation. Śuddha means pure, vidyā means knowledge. Śuddha-vidyā is considered pure because this upāsana-mārga or the cult of Śrī Vidyā worship emphasizes non-duality: ’I am That’.

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The ṣodaśī-mantra is considered as the seed for Śrī Vidyā. It has sixteen bījas. When a seed grows into a sprout, it has two leaves. Therefore 16 x 2 gives 32, the number of teeth in human beings. Even though teeth have two rows placed in upper and lower jaws, the jaws are attached to each other internally.  In the same way soul (jīva) and God (Brahman) are considered as different only out of ignorance, when both remain the same. Śrī Vidyā worship is to be done in seclusion, understanding the significance and meanings of the procedures. Then only the worship yields results. 

In the mantra initiation procedures of Devī, there are thirty-two types of dīkśa (initiation). Yet another interpretation is also possible. This Sahasranāmam starts only with 32 letters out of the 51 in the Sanskrit alphabet. This 32 represents Her teeth. This could also mean that the initiation into Śrī Vidyā is to be done verbally by guru to his disciple.

More about śuddha-vidyā: This is the fifth tattva, counting from Śiva. In this tattva, the consciousness of both “I” and “This” is equally predominant. Though the germinal universe is seen differently, yet identity runs through it as a thread. There is identity in diversity at this stage. Kriya (action) is the predominant tattva here. The consciousness of this state is ’I am, I and also this’. Vidyā-tattva consists of śuddha-vidyā, sahaja-vidyā and kañcuka (limited knowledge). Śuddha-vidyā here is the same as sadvidyā (fifth tattva), while sahaja-vidyā is natural knowledge (not a tattva). Natural knowledge implies the emergence of His Freedom. As such sahaja-vidyā (natural knowledge) is also known as śuddha-vidyā (pure knowledge).

26. Karpūravīṭikāmodha-samākarṣi-digantarā कर्पूरवीटिकामोध-समाकर्षि-दिगन्तरा 
Karpūravītikā is a combination of fragrant ingredients, used to chew along with betel leaves. The ingredients used are saffron, cardamom, cloves, edible camphor, kastūri, nutmeg and mace (myristica fragrans or jātipattrī, the arillus of the nut also known as myristica officinalis). The ingredients are finely powdered and mixed with powdered sugar candy. This karpūravītikā powder when used with betel leaves for chewing gives immense fragrance and delicious taste. When She chews this, it provides fragrance to the entire universe. Please refer to nāma 559, Tāmbhūla-pūrita-mukhī. In Lalitā-triśatī (containing 300 nāmas based on Pañcadaśī-mantra) nāma 14, Karpūravīṭīsaurabhya-kallolita-kakuptaṭā also coveys the same meaning. Possibly this could mean that She attracts ignorant men by this fragrance.  Knowledgeable men can reach Her by devotion whereas ignorant men require inducement to obtain Her grace. This inducement is the fragrance mentioned here.

27. Nija-sallāpa-mādurya-vinirbhartsita-kacchpī निज-सल्लाप-मादुर्य-विनिर्भर्त्सित-कच्छ्पी 
Sarasvatī’s vīnā (stringed musical instrument) is called kachapi. It produces a superb melody in the hands of Sarasvatī Devī, the goddess of the fine arts. The voice of Lalitai is more melodious than Sarasvatī’s vīnā.

Saundarya-Laharī 66 says: “While Vāni (Sarasvatī) is singing with vīnā about the various glorious deeds of Śiva and You begin to express words of appreciation, nodding Your head, Sarasvatī quickly covers Her vīnā in its case. The sweetness on the strings of the vīnā is ridiculed by the soft melody of Your eulogistic words.” The explanation provided to the earlier nāma is applicable here too. She attracts the ignorant by the melody of Her voice. 
28. Mandasmita-prabhāpūra-majjatkāmeśa-mānasā मन्दस्मित-प्रभापूर-मज्जत्कामेश-मानसा 
Smita means smile, and mandasmita is a special benevolent smile. Kāmeśa is Śiva. When Lalitai is sitting on the left thigh of Śiva, They are known as Kāmeśvara-Kāmeśvarī. 
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