Trikoṇagā त्रिकोणगा (986)

Trikoṇā means triangle and this nāma says that She resides in a triangle. Triangle here means the innermost triangle of Śrī Cakra, known as sarva-siddhi-pradā cakra. While performing Śrī Cakra pūja, this triangle should be facing the performer.  This is the eighth āvaraṇa or covering of Śrī Cakra.

This triangle and the bindu within, indicate creation.  The triangle represents Śaktī and the bindu represents Śiva. This triangle is the creation of Śiva. This confirms the theory that Śiva is the creator of Śaktī. The bindu is also known as parā, the bindu tattva. The bindu exhibits a series of throbs known as spanda or divine pulsation, also known as the creative pulsation of Śiva. These divine pulsations manifest as a triangle. The triangle represents all the triads like icchā, jñāna and kriyā śaktī-s or three guṇa-s, or paśyantī, madhyamā and vaikharī, or creation, sustenance and dissolution, etc. It is said that the ‘three purā-s of bindu (representing the three sides of the triangle) wherein abides the impenetrable transcendent greatness of all devata-s.  Devata-s mean the different energies that are required to keep the universe afloat. The inner most triangle gives rise to all other triangles of Śrī Cakra.  It is to be observed that the bindu is the cause of only the innermost triangle and other triangles emerge from the inner most triangle. This is in confirmation of the theory that Śiva created Śaktī alone and the rest of the creation was made only by Śaktī.  Śrī Cakra is nothing but a graphical expression of the theory of creation. Pure knowledge is also known as trikona. The three corners of the triangle refer to three types of manifestations, the experiment, the experience and the object of experience (nāma 254). 

The triangle and the bindu represent Liṅga form of Śiva.  Liṅga Purāṇa (II.47.9) says ‘The pedestal of Liṅga is Goddess Umā and the Liṅga is Maheśvara Himself.  By worshipping these two, the Lord and Goddess are worshipped.’  When She embraces Śiva in Her subtlest form kuṇḍalinī, She is impregnated to manifest in the form of icchā (will), jñāna (cognition) and kriyā (action) śaktī-s disturbing the equal proportion of guṇa-s, thereby causing the creation.  The entire universe arises from this triangle, the cause of which is the bindu within. She is extremely happy when Her consort is worshipped (nāma 974 bindu-trarpaṇa-santuṣṭā).  After all, She is Śiva-priyā (nāma 409) and Śiva-parā (nāma 410).

Based on the above reasons, it has been repeatedly said that Śrī Cakra worship should be done in strict privacy. Bhāvanopaniṣad describes procedures that are to be performed through mentation (the root word of meditation). Kṛṣṇa also advocates mental worship.  He says in Bhagavad Gīta (VI.25) “He should through gradual practice attain tranquillity and fixing on the Brahman through reason controlled by steadfastness, he should not think of anything else. 

This triangle is called Brahma Yoni by Kṛṣṇa. He says (Bhagavad Gīta XIV.3) mama yonirmahad brahmā which means that the Brahman, the total material substance is the source of birth, making possible the birth of all other creatures.  In the next verse He says “Prakṛti or Nature is the conceiving mother, while I am the seed-giving father.”  This is a typical example of the inner most triangle and bindu of Śrī Cakra.

Anaghā अनघा (987)

Agha means sin, impurity, suffering etc. This nāma says that She is devoid of these qualities. This nāma says that in spite of looking after the three exclusive qualities of the Brahman, She continues to be pure. She is an extension of Śiva, who remains eternally pure.

Adbhuta-cāritrā अद्भुत-चारित्रा (988)

Adbhuta means extraordinary supernatural, wonderful, marvellous and cāritra means conduct, behaviour, manner of acting, etc.  The previous nāma negated certain qualities and this nāma affirms certain qualities.  Both these nāma-s describe Her saguṇa Brahman form.  This nāma says that Her behaviour is supernatural and wonderful.  Cāritra also means chastity or purity of life of a woman.  In this context, this means that She has a stupendous purity.  This interpretation aligns well with regard to the placement of this nāma. 

Vāñchitārtha-pradāyinī वाञ्चितार्थ-प्रदायिनी (989)

She gives, whatever is prayed for by Her devotees.  This quality has been already discussed in nāma-s 63 and 567.  In Lalitā Triśatī there are three nāma-s-, 43, 144 and 260 conveying the same meaning.

Saundarya Laharī (verse 4) explains this quality.  It says. “You are the refuge of all the worlds.  All gods except you protect their devotees and grant their desires by gestures of their hands.  You do not offer them by hands as your feet are powerful to protect those in the grip of fear and grant more than what is desired for, by the devotees.  This verse subtly conveys Bālā mantra: aiṁ - klīṁ - sauḥ ऐं-क्लीं-सौः.

Kānci Paramācārya says, “It is difficult to train the mind to the practice of meditating on a form or repeat a mantra.  But, the first step has to be taken.  It is only when it is pleasing to our mind that we will take the first step.  In the spiritual path there is a first step which is pleasing.  That is Ambikai’s feet.  Without any difficulty, any one can start meditating on Devi’s lotus feet.  If we think of the beauty and coolness of that Lotus Feet, the mind will get used to remain steady in that.  If we worship like this always, by Her grace, there will be end to birth.  Or, one can first read the stuti-s (stotra-s) which speak of Her greatness.  The first step is reading; then japa; then meditation.  When meditating like that we should pray ‘Parāśaktī! Bless me, so that when life leaves this body, I should be meditating on you and join you on again.’  If, everyday, we pray like this at Her lotus feet, even at the moment when life goes out of the body, meditation on Her will be there by Her grace.  After this body goes, we can merge with Her totally, be freed from the cycles of birth and death and can become bliss ourselves.” (Voice of God – Volume I)

Abhyāsātiśaya-jñātā अभ्यासातिशय-ज्ञाता (990)

Abhyās means to concentrate one’s attention upon, to cause, to practice, etc.  Atiśaya means pre-eminent, superior, abundant, etc and jñāta means to know or to comprehend.  This nāma says that one should practice continuously to focus his entire attention to know Her supreme qualities. The importance of the mind is emphasised here to know Her.  Vāc Devi-s subtly convey the supremacy of mental worship known as meditation.

Brahma Sūtra (IV.i.1) says, “Repetition is necessary, since Upaniṣads instruct repeatedly.”  It is explained that such repeated instructions as should be heard of, reflected on, and meditated upon. The repeated instructions of the Upaniṣads is “I am the Brahman” or “I am That” or such mahā vācaka-s or the great sayings. 

Kṛṣṇa also highlights the importance of mediation In Bhagavad Gīta (IX.22).  He says “Those who meditate on me as their very own (I am the Brahman), ever united to me by incessant worship, I bring full security and personally attend to their needs.”

It is said that She is to be ‘seen’ by perpetual meditation.  By constant practice of meditation, She becomes manifested through the union of self with the Self.

Having discussed Her gross, subtler and subtlest forms, Vāc Devi-s now directly advise Her devotees to practice meditation to be with Her always.