Jvālāmālinikākṣipta-vahniprākāra-madhyagā  ज्वालामालिनिकाक्षिप्त-वह्निप्राकार-मध्यगा (71)

Jvalāmālini, one of the tithi nityā Devi-s constructed a fortress of fire and Lalitai resides in the midst of this fortress.   Tithi Nityā Devi-s are the goddesses of each lunar day.  From full moon to new moon there are fifteen days in between and the sixteenth day will be either full moon or new moon.  Each of these days is called a tithi and each such tithi is ruled by a goddess.  Jvālāmālini is the goddess of fourteenth tithi, called caturdaśi.  Lalitāmbikā is called mahā nityā representing both full moon and the new moon (16th day).  These goddesses are worshipped in the innermost triangle of Śrī Cakra, five on each side of the triangle. 

During the war with Bhandāsura, Lalitai asked Jvālāmālini to construct a huge fort of fire to protect Her army.  Jvalāmālini means the five Śaktī triangles of Śrī Cakra, akṣipta means mixed, vahni (also meaning fire) prākāra means the four Śiva triangles of Śrī Cakra and madhyagā means resides in the middle. Lalitai resides in the middle of the five Śaktī and four Śiva konā-s or triangles.  This point is called bindu or a dot (nāma 905). 

Jñāni is a wise man and the knower of the Brahman.  That is why Kṛṣṇa said He likes jñāni-s.  They have also to undergo the cycles of birth and death, as they have not yet merged with the Brahman.  But in each of their births, jñāni-s continue to realize the Brahman.  As a jñāni, he is in the midst of flames of fire, which destroys ignorance (by its light).  Jvalāmāla means garland of fire.  Jñāni who is wearing this garland of fire, realises the Brahman.  The garland of fire around his neck destroys the darkness of ignorance.  When jñāni realizes the Brahman, he is aware of the Creator of this universe, as Brahman is the Creator.  Vahniprākāra means surrounded by fire.  Here we have two objects.  One is jñāni and the other is the flame of fire.  The sparks that come out of the fire exist for some time and then turn into ashes.  But the fire, from which such sparks originate continue to remain and witness the birth, sustenance and destruction of the sparks that originated from it.  The flame of fire is merely witnessing the activities of the sparks, without itself partaking in the activities of the sparks.  The fire is compared to the Brahman that remains unaffected by any actions and continues to remain as a mute spectator, witnessing the actions happening around.  This concept is more fully described in Spanda kārika (this can be construed as a commentary on Śiva Sutra-s which deals with dynamic aspect of the Divine).  It says that there are two stages – one is doer who is the subject and another is the deed, the object.  Out of the two, deed is perishable as it is associated with object (sparks of fire), the subject or the doer is not perishable (the flames of fire).    Śiva Sutrā also confirms the stage of such jñānis.  It says these jñāni-s are like Śiva, but remain in a body that is perishable, retaining their consciousness with Śiva.  His physical body is the only difference from him and Śiva. The jñāni who experiences such pure consciousness does not depend upon any objects for his sustenance.  This means that a jñāni does not depend on anything for his survival as long his consciousness is with Śiva.  This consciousness is verily food for him.

The deeper meaning of this nāma is that Lalitai performs all the three acts, creation, sustenance and dissolution.  Though She is the cause for all the three acts, She does not participate in any individual action but remains as a witness to such actions.  These are the qualities of Brahman; hence She is portrayed as Brahman.  More importantly, a jñāni does not depend on or concerned with any external factors, nor is he associated with such factors as his awareness is about the Brahman only. 

{Further reading on jñāni: A jñāni is one who pursues the path of wisdom known as jñāna mārg. Jñāna is known as knowledge, is typically pure consciousness. The mahā vākya, I am Brahman (ahaṁ bṛhmāsmi अहं बृह्मास्मि) can be resolved under two conditions, ‘I am He’ and ‘I am His’. Both lead to realisation of the Brahman, but under different circumstances.  ‘I am He’ signifies the identity of the individual soul with the Brahman leads to the realisation of nirguṇa Brahman (Brahman without attributes). This path is full of challenges and not easily persuable.  Perseverance and dedication are key factors to pursue this path. One’s intellect plays a dominant role here, coupled with the level of true devotion one develops. The second path ‘I am His’ is comparatively an easier approach, but not necessarily an inferior approach.  This stage is associated with one’s personal deity or iṣṭa devata.  Here, Brahman is approached through one’s iṣṭa devata.  Realisation of saguṇa Brahman leads to the Ultimate Realisation, which means realisation of Brahman.  This is a circuitous approach, but the destination is the same.  This path is known as bhakti mārg.

There is also a firm view, that the second path is the appropriate path to realise the Brahman, though it is circuitous. While pursuing this path, one undergoes all sorts of experience.  He begins with rituals, proceeds, to japa, meditation and finally he begins to search the Brahman within.  This transformation happens over several births.  Direct approach is extremely difficult and one needs to have tremendous amount of knowledge, will power and mind control.  A true jñāni can be described as the one who is able to unite his mind with the wisdom and bliss of his soul after undergoing several  but gradual transformation of his mind, as God realisation happens only in the arena of mind.}