Lalita Sahasranama # 99

Muladharaikanilaya
muladhara evaiko nilyah yasyah sa
She who has muladhara (muladhara cakra) as Her chief abode
She chiefly resides in Muladhara. Muladhara is a four-petalled lotus. In its pericarp there is a madhyabindu, viz., kulakunda in which kundalini dwells covering the end of susumna. Hence, being a support to kundalini and the root of susumna, it is called muladhara.

Lalita Sahasranama # 98

Samayacharathatpara

1) samayacare tatpara (=asakta)

She is engaged in the conduct of samaya, or, for whom the samaycara is of supreme interest.

The word samayacara means the conduct described in the ten chapters of RdYml.

2) Samayacara means the complete process of initiation by the guru in which kundalini rises through the influence of the guru's side glance, appears to the disciple in various cakras and finally after the union with sadasiva in sahasrara returns to the muladhara

The goddess is devoted to both the above-described methods.

Lalita Sahasranama # 97

Samayanthasta

1) Samayah (= daharakasavakose cakram vibhavya tatra pujadikam) tadantah tisthati

She resides in the Samaya

The word samaya is explained as traditional custom of offering worship, etc, to a cakra imagined in the ether of the heart. This worship is counted as the supreme by all the yogis. Hence it is called samaya. This worship is describe in the five books ( 1.e., Tantra -pancaka) of Vasist, Suka, Sanaka, Sananda and sanatkumara. Hence, the term samaya is also frequently used for these five books

2) samam (-samyam) yanti samayah (=sivah), samaya (=siva) tayo ante (-svarupe) tisthati

SHe is every way is similar to Siva. Actually she is equal to Siva. This equality with Siva and Sakti is in five ways: 1) Equality of lotus (adhistana) i.e., both reside in the same cakra (viz., sricakra), 2 equality of functions (anusthana) like creation etc. (i.e., five functions), 3) equality of avasthana, i.e., dance, etc., 4) having the same names, i.e., Siva and Siva etc., and 5) equality of form (rupa) - Bhairava and Bhairavi both have red complexion.

Lalita Sahasranama # 96

Akula

na vidyate kulan yasyah sa

She has no kula (i.e., She is beyond kula). At the top of susumna there is sahasrara padma called akula and she resides there in that lotus. So she is called Akula.

She is called so because she has no genealogy.

Lalita Sahasranama # 95

Kulayogini

Kule yogah asti asyah iti

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.

Lalita Sahasranama # 94

Kaulini

kaulamasti asyah iti kaulini

She who belongs to kula.

The word kaula is explained as kulasyedam. According to this, the word kula means the lotus as the muladhara

Or the word may mean Sivasakti samarasyam = the inseparable connection of Siva and Sakti. The word akula means the lotus as the sahasrara. Because union of Siva and Sakti is kaula. The Devi is called Kaulini.

Lalita Sahasranama # 93

Kulanthastha

1) Kulasyantah ( = matreyayoh madhye) (mitirupena) Sthita

She is residing in the middle of the kula

Kula, as explained, means the triad of matr, meya and miti. She is present between the measurer (i.e., matr, otherwise called perceiver) and the thing measured (meya). She resides in the form of miti, i.e., the measuring.

2) Kulasya (sastrasya) antah madhye (jneyatvena) sthita

According to this interpretation, the word kula means scripture.

She is standing in the midst of the scriptures in the form of the object of knowledge, i.e., jneya.