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The Secret Doctrine of Goddess Lalita

(Sri LalitaAṣṭottara Rahasyārthamu)

Author’s Preface

I named this book, Lalita Aṣṭottara Rahasyārthamu (The Hidden Meaning in 108 Names of the Goddess Lalita). Lalita is that which transcends all the worlds. This book describes the divine nature (devī svarūpa) of the Goddess Lalita. The root-word devana could be interpreted either as divine effulgence or divine play. Consciousness is ever-shining, so Its nature is effulgence. It is commonly referred to as deva, God, or the Divine Masculine. When the divine effulgence expands and manifests as the world with myriad names and forms, it is called śakti, Devī, Goddess or the Divine Feminine. Hence, śakti, the creative power of deva is Devī. śakti śaktimato abheda – There is no difference between power and the one who wields the power. How can there be any difference between two formless entities? Whatever is deva is also devī, and whatever is devī is also deva. Since they are both formless, there is no gender difference between them. The Upanishads declare that Consciousness is neither feminine nor masculine. Yet, in common parlance, devī or śakti (energy) is worshipped as the Goddess (Divine Feminine), and śiva (Consciousness) as the Divine Masculine (God). śakti (energy/power) is insentient. It cannot exist independently on its own. It depends on śiva, Consciousness, for its existence. Interestingly, scholars differentiate between śiva and śakti based on the qualities attributed to them. Those who focus on śiva consider śakti (power) as His attribute. Those who focus on śakti consider śiva (Consciousness) as Her attribute. These differences are perceived by the intellect that is used to seeing multiplicity. In essence, there is absolutely no difference between the two. If śiva and śakti were not united as One, śiva would be a sava (corpse) without śakti, and śakti would have no existence without śiva. This Oneness of the apparent two is referred to as śiva-śakti samarasa.

If śakti depends on śiva for its existence, why do ritualists give importance to śakti? The reason is that it is only through śakti that one can attain śiva. It is common experience that it is only through effort (sādya) that one can attain any goal. Without effort, nothing can be attained. This is true not only in worldly matters, but also in matters that transcend the world. There is only one goal for all human beings. And that is to attain śivasāyujya, complete unification with śiva, which means complete dissolution of the separate self in the Universal Self, which is Pure Consciousness. In reality, we are all manifestations of śiva. Therefore, in essence, we are already pure Consciousness, but, due to avidyā (ignorance), we forget this truth. As a result, we identify with the finite objects of the world, feel trapped in the wheel of saṃsāra, and suffer endlessly. If we want to free ourselves from saṃsāra and attain liberation (mokṣa or śivasāyujya), we must discover the means for doing so. śakti is the only means or instrument through which we can attain śiva, i.e realize our true nature.

Why is śakti the only means for liberation? śakti is the expansion of śiva, the power that flows externally. We can trace the power back to its source. For instance, the rays of the sun expand and reach the earth. The light from the sun rays is visible everywhere. If we enquire into the nature of the light and trace the rays back to its source, we will arrive at the source, which is the sun. The effect (sun rays) points to the cause (sun). This is the operating principle in the world we perceive. The pot is a reminder about the clay which is its source. The cloth is a reminder about the threads which is its source, and the tree is a reminder of the seed from which it germinated. There are many such examples of cause and effect relationships. For every effect we perceive, there is a cause. If we are not able to see the cause, it is only because of our own inability to do so, and not because the cause does not exist.

śakti is the effect and śiva is the cause. śiva is Consciousness and śakti is His expansion, energy, or creative power. Hence, using śakti as the means, a seeker can most certainly trace it back to its source and attain śiva āyujya, complete union with śiva. One of the most important names (nāma-s or mantras) of the Goddess is śiva-dūtī, which means “messenger of śiva.” śakti appears like a messenger of śiva. Originally, śakti is completely unified with śiva. In this state, She is called parā. There is no separation whatsoever, no movement or vibration in Her, since She is Immutable, Infinite Consciousness. When the desire to expand arises in śiva , like a ripple or vibration in the ocean of Pure Consciousness, śakti manifests as His desire - icchā rūpini. In that state, She is known as paśyantī. When the desire transforms into an impetus to act, She is known as madhyama. In the state of madhyama, śakti abandons Her un-manifest state, and manifests instead as the five elements - space, air, water, fire, and earth. In this state, She is known as vaikharī. The phenomenal world we perceive everywhere is the vaikharī form of śakti. She permeates everything, not only the macrocosm (world) that appears outside us, but also the microcosm (thoughts, feelings, and emotions) that appear inside us. In the state of parā, śakti is completely One with śiva. The cause alone IS without an effect. The effect (the three states) appears during Her transformation from the un-manifest to manifest. Of the three states, only the third state vaikharī is visible to us. The other two, paśyantī and madhyama, are not visible to us. From the gross and visible, we can infer the subtle and invisible. Therefore, we can grasp parā śakti from Her manifest form (gross world/from her vaikharī). All we need is sincere effort and determination to realize Her.

The nāma, śivajñāna pradāyini, means She who offers the knowledge of śiva. If we combine the two nāma-s of the Goddess together, śiva dūtī and śivajñāna pradāyini, and contemplate on their combined meaning, we will intuitively realize that it is śiva’s śakti (power or energy) Itself that has manifested as the world (vaikharī), and that it is the same śakti that can take us back to śiva by bestowing on us the Knowledge of śiva, the Supreme Self, and the complete dissolution of the separate self.

A doubt may arise at this point. How can the Knowledge of the Supreme Self culminate in the complete dissolution of the individual self? Knowledge of the Self is the only means to liberation. This is the truth that all non-dual seekers must understand. Neither the creation of the world nor the entry of the individual into the world ever really happened. It is only due to ignorance, lack of right knowledge, that we think that the individual and the world are real. The analogy of a dream can illustrate this point beautifully. Dream is common experience. During a dream, we forget our waking world and perceive a dream world inside us as though it is external. We wander around in the dream world thinking it is real. But soon as we wake up in the morning and confront the waking world, we realize that what we saw in the dream is unreal. We realize that neither the world nor the objects that appeared in the world are real. They never really existed, even though they appeared to exist in the dream. All that is required is to wake up from the dream. No effort is required to get rid of the dream objects and events, since they never really existed. Similarly, this world appears real only due to ignorance. Ignorance can be destroyed with right Knowledge.

As discussed earlier, although our very nature is Consciousness, we have forgotten this truth. We enter into this dream-like saṃsāra and feel trapped in the vicious cycle of birth and death. We suffer because we forget our real nature. Therefore, just like a dream that disappears on waking up, when the Knowledge of the Self arises, ignorance disappears. Recognizing our true nature as Pure Consciousness is the only practice or sādhana necessary. Forgetfulness and Recollection are the two key words that summarize the situation. The first states the problem, the second provides the solution. Ignorance and Knowledge are synonymous with forgetfulness and recollection. It is only due to ignorance that we assume parāśakti (Supreme Power) has transformed into vaikharī. The philosophers of the sāṅkhya tradition postulate that śakti transformed (pariṇāma) into the world we perceive. Advaitins dismiss this idea and instead declare that the world is only an appearance (vivarta). No state can exist independently on its own without a substratum. From the state of parā to the state of vaikharī, throughout the entire ‘process’ of manifestation, Consciousness is ever present. What does that mean? It means that parā, paśyantī, madhyama, and vaikharī are nothing but Consciousness Itself. Like a rope appearing as a snake or a stick, Consciousness appears as different states. No action is required to get rid of an appearance. Only Knowledge is required. It is due to ignorance that we see vaikharī, and it is through Knowledge that we will see parā (Pure Consciousness). Just as light is the solution to darkness, Knowledge is the solution to ignorance. When darkness is removed, everything becomes visible. Similarly, when ignorance is removed, everything will appear in its true nature as Consciousness.

This entire creation is a manifestation of the power of Consciousness (caitanya śakti). It is this Supreme Power that appears as particulars in the micro- and macro-cosmic worlds. Consciousness is the cause and Its power/śakti is the effect (world) we perceive. Hence, the world we see is nothing but the formless śakti appearing as names and forms. If we continue to contemplate on the world as an appearance of śakti, we will be able to trace It to its source, which is śiva or Pure Consciousness. Initially, when we are entrenched in names and forms, it appears as though śakti is pushing us deep into saṃsāra (tirodhāna). However, as soon as we turn our attention towards the substratum (śiva) on which the names and forms appear, Devī graces (anugraha) us with the Knowledge of śiva. That is why Devī is worshipped as vidyāvidyāsvarūpini (She who is of the nature of both Knowledge and ignorance). As avidyā, She conceals our true nature and projects a separate self and a world (not-Self). As vidyā, She removes ignorance and reveals the true nature of the Self and the world. This process - descent into saṃsāra (avidyā) and ascent to śiva (vidyā) - summarizes the nature of śakti. It is this ascent and descent of śakti that ancient sages like Sage Hayagreeva have revealed to the world through the 1000 names (sahasranāma) of the Goddess Lalita. The significance of these names can be grasped only through intuition and deep insight into their meaning. Hence this chant (sahasranāma) is popularly known as the “secret” (rahasya) chant.

Some scholars may consider my approach a violation to the tradition. However, I assure them that there is no cause for such concern. My approach targets and benefits serious non-dual seekers of the world. For instance, let us consider these two mantras or Divine Names of the Goddess: nāmapārāyaṇa prītā and rahoyāga kramārādhya. If you delve a little deep into the meaning of these two names, it will soon become clear to you why I took the approach I took. The word pārāyaṇa does not mean, as it is usually understood, as continuous chanting of the nāma-s without a pause. parā means “shore” (goal), and ayana mean “reaching.” So the nāma means “reaching the goal.” Every Divine Name of the Goddess has a very specific purpose or goal. The seeker can attain that goal only by chanting the Divine Name meaningfully. Only because each mantra has a specific purpose, this chant is significant. When the Divine Names are chanted with deep insight into their meaning, the Goddess is “pleased” (prīta). Therefore, from this nāma (nāmapārāyaṇa prītā), it is clear that the Divine Names of the Goddess are not meant to be chanted mechanically as in a japa, but are meant to be chanted with a deep insight into the truth that they are pointing to.

The nāma or mantra, rahoyāga kramārādhya, provides a clue as to how to attain that insight. rahoyāga means “secret ritual.” This ritual is not like the rituals that are performed externally. It is a jñāna yajña, a Knowledge-based ritual or sacrifice. To perform this ritual correctly and win the grace of the Goddess, the appropriate mantras or nāma-s must be chanted in a particular order.

Although they are a 1000 names, not every name is unique in its meaning. There are many repetitions, not only in the way they sound but also in their meanings. We find several names that have the same meaning. These names are also chanted in no particular logical order. This becomes very clear once we start paying close attention to the nāma-s and their meaning. This is the reason why I did not try to follow the order in which the names are traditionally chanted. Had I done so, I would merely be complying with the tradition, and not contributing to the right understanding. By not constricting myself to the tradition, I could meet the noble goal set forth by the divine name rahoyāga, which is to draw out the deeper meaning and truth that each name is pointing to, which is the Oneness of śiva and śakti.

Therefore, with seekers of truth (mokṣa) in mind, I selected a few names out of the 1000 names of the Goddess and arranged them in an order that provides a deep insight into the nature of the Goddess, who is our very Self. Coincidentally, I ended up with an auspicious 108 names! Since they are part of the original 1000 names, the 108 names I selected retain their authenticity. I originally wrote this commentary in Sanskrit, but to benefit all Telugu-speaking seekers, I rewrote it in Telugu. However, I don’t really feel that I have written this commentary for someone. I feel that I have written it for myself, since, for a long time, I have had a deep longing in my heart to write and extoll, for my own pleasure, the glory of śakti and Her union with śiva.

In adoration of the union of śiva-śakti,

Yellamraju Srinivasa Rao,
Vijayawada, AP, India