Sri Matre Namaha
Kulayogini – The Ninety Fifth name in Lalitha Sahasranamam.
Kule yogah asti asyah iti
She who is related to the ultimate knowledge
One who is connected with the kula
The word kula is already explained in the above name; to that kula the goddess is connected.
According to tradition, the word kaula means worshipping the cakra imagined in other. She is also connected with the cakra which is to be worshipped.
Kaula means worship. Here it means offering mental worship to her in the six chakras. Mental worship can be performed only through yoga. Kula means muladhara chakra and akula means sahasrara. The link between these can be established only by yogic methods. That is why she is called as kulayogini.
We can find the answer to this one in the words of the Mother who spoke of knowledge and it gives us an insight into why it is specified that she is ultimate knowledge.Here the words on her own terms.
“The highest goal is attained by a Jâva, when he becomes liberated, while living . And Vidyâ is the only thing that is able and skilful in destroying this Ignorance. (As darkness cannot dispel darkness so) the Karma done out of Ignorance is Ignorance itself; and such a work cannot destroy Ignorance. So it is not proper to expect that this Avidyâ can be destroyed by doing works. The works are entirely futile. The Jîvas want again and again the sensual enjoyments out of this Karma. Attachment arises out of this desire; discrepancies creep in and out of this ignorant attachment great calamities befall when such faults or discrepancies are committed. So every sane man ought to make his best effort to get this Jñânam (knowledge). And as it is also enjoined in the S’rutis that one ought to do actions (and try to live one hundred years) so it is advisable to do works also.
Again the S’rutis declate that the “final liberation comes from Knowledge” so one ought to acquire Jñânam. If both these be collectively followed, then works become beneficial and helping to Jñânam. (Therefore the Jîvas should take up both of these.) Others say that this is impossible owing to their contradictory natures. The knots of heart are let loose by Jñânam and the knots are knit more by Karma. So how can they he reconciled? They are so very diametrically opposite. Darkness and light cannot be brought together, so Jñânam and Karma cannot be brought together. Therefore one ought to do all the Karmas as best as one can, as enjoined in the Vedas, until one gets Chittas’uddhi (the purification of one’s heart and mind).
Karmas are to be done until S’ama (the control of the inner organs of senses), Dama (the control of the outer organs of senses), Titiksâ (the power to endure heat and cold and other dualities), Vairâgyam (Dispassion), Sattva Sambhava (the birth of pure Sattva Guna in one’s own heart) take place. After those, the Karmas cease for that man. Then one ought to take Sannyâsa from a Guru (Spiritual Teacher) who has got his senses under control, who is versed in the S’rutis, attached to Brahma (practising the Yogic union with Brahma). He should approach to him with an unfeigned Bhakti. He should day and night, without any laziness, do S’ravanam, Mananam, and Nididhyâsanam (hearing, thinking and deeply realising) the Vedânta sayings. He should constantly ponder over the meanings of the Mahâvâkyam “Tat Tyam asi.” “Tat Tyam Asi” means Thou art That; it asserts the identity of the Supreme Self (Brahma) and Embodied Self (Jîvâtmâ). When this identity is realised, fearlessness comes and he then gets My nature.
First of all, he should try to realise (by reasoning) the idea conveyed by that sentence. By the word “Tat” is meant Myself, of the nature “of Brahman”; and by the word “Tvam” is meant is “Jîva” embodied self and the word “Asi” indicates, no doubt, the identity of these two. The two words “Tat” and “Tvam” cannot be apparently identified, as they seem to convey contradictory meanings (“Tat” implying omniscience, omnipresence, and other universal qualities and “Tvam” implying non-omniscience and other qualities of a limited nature). So to establish the identity between the two, one ought to adopt Bhâgalaksmanâ and Tyâgalaksmanâ.”
This thought of hers on removing ignorance is a clear indication of her to show the world her powerful knowledge and how she is simple enough to explain it to her subjects the art of living one’s life.
In the Devi Gita the Devi proceeds to describe her essential forms. The Devi declares that prior to creation, She is the only existent entity, the one supreme Brahman and is pure consciousness. The Devi Gita is clear about salvation and attainment of eternal life: “Even when a person performs bhakti, knowledge need not arise. He will go to the Devi’s Island. Till the complete knowledge in the form of my consciousness arises, there is no liberation.”
The Devi Bhagavata Purana, 7.37 declares:”Now listen attentively about the supreme devotion (parabhakti) which I will now describe to you. He always hears my glories and recites my name. His mind always dwells in me, like the incessant flow of oil, and he is the receptacle of all good qualities and gunas. But he does not have the least trace of any desire to get the fruits of his actions (karma). Indeed, he does not want the various levels of release (moksha), including being on the same plane as God (salokya), nearness to God (samipya), having the form of God (sarsti), union with God (sayujya) and other forms of release.
Devi continues noting that true worshipers abandons all concepts of themselves, completely identify themselves with Devi, and make no distinctions between themselves and anything else. Worshipers find Devi in everything, including other souls:He becomes filled with devotion for me alone, worships me only, knows nothing higher than to serve me, and he does not even want final release. He does not like neglecting the notions of “serving” (sevya) and the “servant who serves” (sevaka). He always meditates on me with a constant vigilance, actuated by a feeling of supreme devotion. He does not think of himself as separate from me, but rather thinks to himself, “I am the Lord (Bhagavati).” He considers all souls (jivas) as myself, and loves me as he loves himself. He makes no distinction between the souls and myself since he finds the same pure consciousness (chaitanya) everywhere and manifested in all. He does not quarrel with anyone since he has abandoned all ideas of separateness. He bows down and worships the pure consciousness and all the souls. He becomes filled with the highest love when he sees my place, sees my devotees, hears the scriptures, describes my deeds, and meditates on my mantras. His hairs stand on end out of love for me and his tears of love flow incessantly from both of his eyes. He recites my name deeds in a voice that is choked with feelings of love for me. With intense feeling he worships me as the mother of this universe and the cause of all causes.” [Devi Bhagavata Purana, 7.37]
Such is her power on mankind revealing herself as the ultimate knowledge.