LalithA SahasranAma: cakrarAjarathArUdhasarvAyudhapuraskrutA

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cakrarAjarathArUdhasarvAyudhapuraskrutA : Seated in the chariot

named CakrarAja, she is armed with all the weapons.

 

CakrarAja : several kinds of chariots are mentioned in the

LalitopAkhyAna of which CakrarAja is one. Kiricakra and Geyachakra

are examples of other sorts. The following is a description of the

cakrarAja chariot.

 

"The best of chariots, CakrarAja, which belongs to the great

queen, which consists of nine angles and which is ten yojanas in

height and four in circumference, moved on with its Ananda Flaf.

Giticakra which is the next best, which has huge wheels and seven

angles was occupied by MantrArthA; Kiricakra which is considered one

of the best chariots, which too has seven angles, was also there.

Listen, O wise one! To the names of its deities. Listening to their

names would bring you victory. Where the chariot cakrarAja was,

Geyacakra was also there, and where the Geya chariot stood, here the

Kiricakra was also seen. There three chariots seemed like the three

animated worlds"

 

Or CakrarAja may also be taken to mean Sricakra. All the weapons :

Devi possesses all the means of attaining the knowledge of Self.

These means are explained in Saiva-Sutras as : AnavopAya, SaktopAya,

SambhavopAya etc. Yoga- Sastras also refer to these means of

attaining the knowledge of Self. In all these by the Sricakra is

meant that which is pointd to as the pathway to knowledge. The Yoga-

sUtra has the following :"If you concentrate on the inner apex of

the nose it is what remains there for you in the right, the left and

central paths. That is to say, when the siddhi is attained [ when

the Sricakra is reached] there is nothing more left for you to gain

by Yoga Practice. SriCakra is the highest point to which Yoga

practices can lead.

 

Or cakrarAjaratha may be taken as one word meaning the siddhi called

cakresatva or power of controlling the Cakras.

ArUdha : capable of conferring,

sarvAyudha : all the rites.

 

The Bhagavad-gitA says [iV. 33] "all rites, O PArta, are included

in knowledge", knowledge means Suddhavidya.

The SivaSutra [i.22] says : "The dawn of SuddhavidyA implies

success in the mastery of the cakras." The commentary on this

passahe

runs thus : "When not desiring limited powers he is prompted by a

broad view to embrace all things in himself, his knowledge develops

and Suddhavidya dawns. It is then he attains mastery over all the

cakras. When the Yogin develops the power or capacity for embracing

all things in himself and has touched the feet of SadAsiva, he

realizes by the pure knowledge of SuddhavidyA which knows not the

difference of aham and idam, "I' and "this", that the

Lord is both within and without him. Thus the eternal idead that

"I

am the whole universe " is pure and stainless [suddha] knowledge

[vidya]. When this idea is developed and he is merged in it he, for

ever, recovers his own cit-sakti. When by complete absorption in

Devi the Yogin does so, he attains supreme lordship over the

cakras"

 

 

BhAskararAya's commentary

Translated into English by R. Ananthakrishna Sastry