Lalitā Sahasranāmam 92–95
Channel: Consciousness Research Centre
Date: 10/05/2020

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Viśuddhi-cakra
92. Kulāṅganā कुलाङ्गना 
She hails from the family of chaste women. Such women protect the honor of the lineage they hail from and protect the lineage of the families of their husbands as well. Another interpretation says that such women cannot be seen much in public. Lalitāmbikā, being supreme amongst such women, protects Herself with the veil of avidyā or ignorance. 

Saundarya-Laharī 9 says “In sahasrāra You conjoin with your consort Śiva in secret.” It is explained that by breaking through the six psychic planes, conquering the twenty-five tattvas, in the form of kuṇḍalinī She reaches sahasrāra and there unites with Sadāśiva-tattva. This union is considered as a separate tattva known as sādākhya-tattva. This tattva is also known as Para-Brahman, the complete identity of Lalitāmbikā with Sadāśiva. This stage is also known as tādātmya. Such is the interpretation of Śrī Śaṅkarācārya for chaste women. 

Śrī Vidyā ritual worship is considered as the most confidential. If this ritual called navāvaraṇa-pūjā is performed properly, it will surely bestow everything on earth to the person who performs this worship. Most of the navāvaraṇa-pūjās performed today are purely for pomp and vanity. Pomp and vanity have no place in the worship of Lalitāmbikā. Secondly, there are many deviations from the prescribed rituals. Any ritual not performed according to the prescribed methods cannot yield results. Nothing can be compromised in rituals for the sake of convenience.

93. Kulāntasthā कुलान्तस्था 
Kulā also means scriptures. She resides in the midst of these scriptures.  This nāma could possibly mean Devī Sarasvatī, the goddess of letters, as She is supposed to be the root for all scriptures. This also means the spinal cord or suṣumna and is called the kulā path. In the triad we saw earlier (nāma 90) that she is in the form the known—that which is worthy of knowing. She is the object of the knowledge of kulā. Kula means Śakti. Śakti prevails everywhere, i.e. She is omnipresent. This situation is well described in Kena Upaniṣad as pratibodha-viditam: known at all levels of the sādhaka’s consciousness.

94. Kaulinī कौलिनी
She is the core of kaula worship. Kaula worship is tāntrik worship under śākta method. Methods of worshipping Śakti are called śākta worship.  Since She is the center of this worship She is called kaulīnī. As She is worshiped everywhere (omnipresent), She is called Kaulīnī (as per the triad of worshipper, worshipped and worship). Tantra-śāstra defines Śakti as kulā and Śiva as akula. The union of Śiva and Śakti is called kaula and She is called kuṇḍalinī. This union takes place in sahasrāra. There is a reference in some Tantras to another thousand-petaled lotus just below the sahasrāra-cakra. In the center of the second sahasrāra, Kula Devī is worshiped and the kula-śaktis are worshiped in the petals. Kaulīni also means this kula-devī, the goddess of one’s lineage. One of the Vāc-Devīs, the authors of this Sahasranāma is known as Kaulīnī. The external worship of cakras, possibly meaning that Śrī Cakra, is also called kaulīnī. 

95. Kulayogīnī कुलयोगिनी 
Kaulā means mental worship. Here it means offering mental worship to Her in the six cakras. Mental worship can be performed only through yoga. Kula means mūlādhārā-cakra and akula means sahasrāra-cakra. The link between these can be established only by yogik methods. That is why she is called Kulayogīnī.

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