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Chanting: Lalita Sahasranama
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Lalitha Sahasranama – Purva Bhag

Sahasra means thousand and nāmā means name. Lalitha Sahasranamam means one thousand names of Lalitambika.  This Sahasranāma finds a place in Brahmāṇḍa Purāṇa, one of the eighteen purāṇa-s or epics scripted by Vedavyāsā who is popularly known as Mahaṛṣi Vyāsā (maha means great and ṛṣi means sage). Vyās also means arranger or compiler. He was the son of the sage Parāśara and Satyavatī, and half-brother of Vicitra-vīrya and Bhīṣma. Vyāsa is also said to be an incarnation of Lord Viṣṇu (Śrīmad Bhāgavata I.iii.20). There are seven celebrated sages known as sapta ṛṣi-s (sapta  means numeric seven) and they are Gotama, Bharadvāja, Viśvāmitra, Jamadagni, Vasiṣṭha, Kaśyapa and Atri (however there are differences in the names. This Sahasranāma in the form of 183 verses finds a place in the second part of Brahmāṇḍa Purāṇa.  These 183 verses are converted into 1000 nāma-s.    Purāṇa-s are told like stories making the reading interesting and at the same time convey the teachings of Veda-s.  Hindu philosophy mainly revolves around the four Veda-s.  Since Veda-s are difficult to understand for a commoner, the crux of the Veda-s is provided in the form of Upaniṣad-s.  Upanishads  make attempts to interpret the Brahman, the God.  Such interpretations are only by means of affirmations and negations as any attempt to interpret or describe the Brahman becomes an ineffectual exercise. The Brahman that Upaniṣad-s  talk about is formless divine energy beyond the comprehension of normal human brain.  The philosophy of self-realization revolves around these Upaniṣad-s.  Self-realization is the logical conclusion of spiritual quest. It is the final step of understanding the Brahman.  In modern times, Self-realisation is also known as God realization and Kṛṣṇa  consciousness.

Though this Sahasranāma finds a place in Brahmāṇḍa Purāṇa scripted by Vedavyāsa originally this was composed by eight Vāc (वाच्) Devi-s (also referred as Vāg Devi-s. Vāc means speech, voice, language).   In the presence of Lalitāmbikā, the Supreme Goddess and affectionately called as ‘the Supreme Mother’ in whose praise and at whose command this Sahasranāma was composed was recited.  The names of these eight Vāc Devi-s are: Vaśinī, Kameśvarī (not to be confused with Kameśvarī, the wife of Śiva), Modhinī, Vimalā, Arunā, Jainī, Sarveśvarī and Koulinī.  These Vāc Devi-s reside in Śrī Cakra (please refer nāma 996) in the seventh āvaraṇa (āvaraṇa can be interpreted as rampart or roundabout), in the middle of which Lalitāmbikā resides.  Śrī Cakra has nine āvaraṇa-s and its worship is known as navāvaraṇa pūja.  Lalitāmbikā has conferred on these Vāc Devi-s the art of speech to be passed on to Her devotees.  Lalitāmbikā called these Vāc Devi-s personally and asked them to compose a verse, the recitation of which endows Her blessings.  The verse was recited by Vāc Devi-s in Her royal court in Her presence, where all gods and goddesses had already assembled.

The pūrva bhāg begins with Agastya’s address to Hayagrīva.  Agastya was a great sage of ancient times, short in stature.  He is believed to be alive even today, according to the theory of immortality.  Agastyameans the one who stabilized mountains. It is said that Vindhya hill was growing in size continuously and it was Agastya who arrested its growth.  It is also said that Agastya was born out of a pot.  He is one among the twelve best known Śrī Vidyā worshippers.  Hayagrīva has a horse face and one of the ten incarnations of Lord Viṣṇu.  Hayagrīva is known for his supreme knowledge and is one of the exponents of śāstra-s (commands or precepts).

There is a story in Bṛhadāraṇayaka Upaniṣad (II.v) about a learned person with horse head.  There was a sage by name Dadhyac, an exponent in Atharva Veda who taught madhu vidyā to Lord Indra.  Indra asked Dadhyac not to teach this madhu vidyā to anyone else after teaching him.  If Dadhyac taught this anyone else, his head would be chopped off by Indra. Aaśvin deva-s somehow wanted to learn this madhu vidyā.  They told Dadhyac that they would first replace his head with a horse head and that he should teach them madhu vidyā with the horse head (detailed in Bṛhadāraṇayaka Upaniṣad II.v.16).  Once it is taught, Indrawould chop of his head and that Dadhyac would lose only the horse head.  The horse head would then be replaced by his original head.  Everything happened according to their plan and Aaśvin-s were taught madhu vidyā by sage Dadhyac. In the said Upaniṣad, V.v.16 ends with pra yadīmuvāca.  In this word kāmakalā bīja īṁ ईं (pronounced as eeṁ.) is secretively placed.  Kāmakalā is discussed in nāma 322 in this Sahasranāma.  This īṁ is considered as the most important aspect of Śrī Vidyā.  However, the riṣi who taught madhu vidyā is not the incarnation of Viṣṇu.  Hayagrīva, the incarnation of Lord Viṣṇu initiated Agastya into Śrī Vidyā worship through Lalitā Sahasranāma.

The following story is found in Devi Bhāgavata (I.5). Viṣṇu was very tired after waging a war with demons. He sat in padmāsana (well known cross legged or lotus posture) resting his head on one side of the bow after placing the other side of the bow, firmly on the ground.  Indra and other gods wanted to perform a great yajña and came to seek blessings from Viṣṇu as He is the Lord of all yajna-s.  They went to Vaikuṇṭha, the abode of Vishnu.  But He was not there. They found out He was resting elsewhere and reached there.  They decided to wait till He woke up.  Since the yajña was to be urgently performed, they could not wait any longer and they asked termites to bite the bow string of Viṣṇu’s bow.  The string was snapped and in the force it chopped off Viṣṇu’s head.  Gods and goddesses searched for His head, but that was not to be found. They all prayed towards Lalitāmbikā who asked them to bring a horse head and fix it on Viṣṇu.  Viṣṇu was then known as Hayagrīva.  He got Śrī Vidyā initiation from Her and this avatār of Viṣṇu is known for the highest wisdom.  Based upon this story Hayagrīva is worshiped for gaining knowledge.  Hayagrīva in turn initiated Agastya into Śrī Vidyā cult. Please note the contextual difference from what is narrated in the ‘the presentation’ section.

Hayagrīva told Agastya the entire details about Lalitāmbikā such as Śrī Puram, Her abode, Panchadasi mantra, japa and pūja methods, inner yajña and ritual yajña.  The importance of conceiving oneness between Śrī Cakra, Śrī Guru, Śrī Vidyā, Śrī Devi (Lalitāmbikā) and the self is the important aspect of Sri Vidya worship.  Hayagrīva has already taught Agastya the one thousand names (nāma-s) of two ministers of Lalitāmbikā, Maṇtrinī (Rāja Śyamalā) and Dhandinī (Vārāhī). These two goddesses have been referred to in this Sahasranāma.  Agastya asks Hayagrīva why he has not been taught with the one thousand names of Lalitāmbikā, and wanted to know whether he was not worthy of knowing it.  Hayagrīvaanswers Agastya by addressing him as the spouse of Lopāmudrā, who is also a well known follower ofLalitāmbikā.  Hayagrīva answers Agastya by saying that Śrī Vidyā should not be taught without asking for it as this is very secretive in nature.  Since Agastya has asked for it now, Hayagrīva agreed to teach him this Sahasranāma.  Hayagrīva further informs Agastya about the eligibility for knowing this Sahasranāma.  One should have extreme faith in Śrī Mātā.  One should have been initiated into Pañcadaśī mantra by a learned guru. One should have dedication and perseverance. He should have no bad habits and should always be pure.  The reasons for such conditions are also elaborated.

The rituals performed as per tantra śāstra-s are said to yield quick results.  Particularly, LalitāSahasranāma is considered as the best.  There are ten Sahasranāma-s in praise of Her various forms.  They are Gaṇgā, Gāyatrī, Śyāmalā, Lakṣmī, Kāli, Bālā, Lalitā (the present one), Rājarājeśvarī, Sarasvatīand Bhāvanī.  Mantra is the term used for worshipping gods and Vidyā is the term used for worshipping goddesses.  In the case of Śrī Vidyā, it consists of both mantra component and vidyā component highlighting the importance of Śiva-Śaktī  union.  As far as Pañcadaśī mantra is concerned, there are twelve types of Pañcadaśī and popular among them is Kādi vidyā, which is also known as parā vidyā.  Pañcadaśī mantra though appears to have only fifteen bīja-s, in reality it consists of thirty seven letters comprising of fifteen vowels, sixteen consonants, three bindu-s and three nāda-s totalling to thirty seven (Varivasyā rahasya II.27).  These thirty seven represent thirty six principles or tattva-s. The thirty seventh tattvā is Para-Brahman represented by the bīja a (अ).  Lalitā Triśatī is based entirely on Pañcadaśīmantra. After performing pūja with Triśatī mantra-s, no other arcana-s should be performed and pūjashould be concluded with offerings and ārati. Pañcadaśī mantra is discussed in the introduction chapter.

Lalitāmbikā is extremely pleased when this Sahasranāma is recited either verbally or mentally and when one performs arcana with lotus flowers, tulsi leaves, bilva leaves, etc.  In daily ritual, first Śrī Cakra should be worshiped followed by Panchadasi mantra japa and finally recitation of Lalitā Sahasranāma.  If for any reason, one is not able to perform all the three, one should certainly recite this Sahasranāma without fail.  It is not necessary that one should perform arcana, whereas one should certainly recite Sahasranāma.  Any additional stotra (hymns of praise) will surely add additional benefits, but if one fails to recite Sahasranāma it is considered as sin.  Lalitāmbikā Herself says that She would grant all the boons, if one recites this Sahasranāma once in his life time.  Now Hayagrīva begins to recite Lalitā-Sahasranāmafor initiating Agastya.

Lalitha Sahasranama – Introduction to Dhyana Verses

here are four dhyana verses (descriptive verses for visualisation) of Lalitāmbikā in Lalitā Sahasranāma.  The first one starting with sindūrāruṇa-vigrahāṃ probably is the one composed by the eight Vāc Devi-s.  The second one beginning with aruṇām karuṇā-tarangitākṣīm is said to have been composed by Dattatreya (Dattareya is considered to be a God who is an incarnation of the Divine Trinity Brahma, Viṣṇuand Śiva. Datta means given, granted or presented. Datta is called so because the divine trinity have born themselves in the form of a son to the sage couple Atri and Anasuya and his parentage forms the second part of his name Atreya).  The fourth sakumkuma-vilepanām has been composed by Ādi Śaṃkarācārya. No information is available about the origin of the third verse beginning with dhyāyet padmāsanasthām. In all the dhyāna verses there is unanimity about Her red complexion, which resembles the sun at dawn.  Lalitāmbikā is a sculptured beauty.  More than Her complexion or beauty, Her qualities are paramount.  She is the universal mother, which is emphasized by the fact that Her Sahasranāma begins by addressing Her as Śrī Mātā, which means universal mother.  She is seated on a throne and Goddesses Lakṣmī and Sarasvatī standing on each side of the throne fans Her.  She is also called parā bhaṭṭārikā meaning the queen of queens.  She is also known as parā Śaktī, Parameśvarī and Rājārajeśvarī.  She is the consort of Paramaśiva. Rudra is different from Paramaśiva. She is worshiped in the form of Śrī Vidyā and Daśa Mahā Vidyā.  Both the forms of worship consist of many secrets that are to be learnt from a learned Guru.  The latter form of worship consists of tantric rituals.  But they are extremely powerful and desired results are imminent.

In the Supreme form, Śiva and Śaktī are called Mahā Kāmeśvara and Mahā Kāmeśvarī.  They are the Ultimate and the Absolute.  In the absolute form, She is called prakāśa vimarśa mahā māyā svarūpini. Both of them in this absolute form have four hands and hold the same weapons – pāśa, aṅkuśa, bow made of sugar cane and arrow made of flowers.  Both of them have moon in their crowns.  Mahā Kāmeśvara is pure, transparent and colourless form.  He is seated on a throne, with left leg folded and his right foot placed on the ground.  She, the red complexioned beauty incarnate, radiating with smile that is filled with joy and grace, ever ready to help Her devotees, walking towards Mahā Kāmeśvara with full of bashfulness.  His pure, transparent and colourless form gradually turns red with every step She puts forward towards Him.  Even swans, praised for their agile walk are ashamed of themselves on noticing the way She walks towards Him. Mahā Kāmeśvara beams with loving smile on seeing Her.  She sits on His left thigh with Her right leg folded and left foot placed on a golden vessel filled with rubies.  The moment She placed Her left foot on this vessel, the red colour of the rubies reflects everywhere.  When She sits on His lap, His form also turns red.  Both of them are radiating and when gods and goddesses look at them, they mistake the bright red radiation emanating from them as sun.  This divine couple always stays united and that is why in this Sahasranāma, the penultimate nāma is called śivaśaktī aikya rūpiṇī.  This nāma complies with the above description.  This form is called the Absolute form.  It is presumed that there is nothing beyond this Śivaśaktī aikya or the Absolute form.

But this Sahasranāma ends with Lalitāmbikā.  Does this mean that Her Lalitāmbikā form is superior toŚivaśaktī aikya form?  The answer would be a firm Yes.  Otherwise, Vāc Devi-s would not have placed this nāma as the last one.  They could have made this as the penultimate and Śivaśaktī aikya rūpiṇī as the last.  They did not do so.  In the body of the Sahasranāma there are nāma-s saying Pañca pretā sanāsīnāand Pañcabrahma svarūpiṇī.  The first one means that she sits on Brahma, Viṣṇu, Śiva, Mahādeva and Sadāśiva.  The deeper and impressed meaning of this nāma will be discussed later.  Brahma, the creator; Viṣṇu, the sustainer;Śiva, the destroyer; Mahādeva and Sadāśiva are the two forms of Śiva one removing the illusion and another providing knowledge and blessings.  When Lalitāmbikā is sitting on them, Her power becomes undescriptive by human comprehension.  She is the ultimate. She is everything.  She is you and She is me. She can give us whatever we pray for.  She can be approached like our own mother.  Everyone is Her child.  Let us bow before Her Absolute form in right earnest.  Rest, she will take care.  In the higher form of learning, Śiva is known as subject and Śaktī is known as object.  Śiva is quiet and does nothing and Śaktī is the performer and is calledprakṛti or māyā.  Śiva is like Ātman within us and Śaktī is like our body and mind, always active to performkarma-s or acts.  Lalitā Sahasranāma’s dhyana verses give huge and valuable inputs about Her gross appearance.  When we meditate on Her, we can meditate on this form.

Lalitha Sahasranama – Dhyana Verses

VERSE 1

sindūrāruṇa-vigrahāṃ tri-nayanāṃ māṇikya mauli sphurat
tārānāyaka-śekarāṃ smitamukhīṃ āpīna vakṣoruhām|
pāṇibhyāṃ alipūrṇa-ratna-caṣakam raktotpalam bibhratīṃ
saumyāṃ ratna-ghaṭastha-rakta-caraṇāṃ dhyāyetparāmambikām||

सिन्दूरारुण-विग्रहां त्रि-नयनां माणिक्य मौलि स्फुरत्
तारानायक-शेकरां स्मितमुखीं आपीन वक्षोरुहाम्।
पाणिभ्यां अलिपूर्ण-रत्न-चषकम् रक्तोत्पलम् बिभ्रतीं
सौम्यां रत्न-घटस्थ-रक्त-चरणां ध्यायेत्परामम्बिकाम्॥

Sindūrāruṇa-vigrahāṃ – sindūram means the kumkum kept on women’s forehead, which is red in colour. ārunammeans the colour of sun rise, which is also red.  The complexion of Lalitā is red.  Why Her complexion is referred twice – one is the reference to the colour of the kumkum, and another reference is to the colour of sun at the time of its rise?   Vāc Devi-s could have felt the need to emphasize the deep red colour of Her complexion and could have thought that one example was not enough and hence two examples could have been cited. vigrahāṃ means Her form.  trinayanāṃ means three eyed.  Third eye mentioned here is not in its literal sense.  It is the eye of jñāna.  If one acquires jñāna, his third eye will be opened on its own.  That is why Gods are described with three eyes.  These three eyes represent the sun, the moon and the agni (fire), possibly indicating ājñā cakra.

māṇikya mauli sphurat – She is wearing a crown studded with ruby stones (ruby stones are red in colour) where the planet moon (mouli) is also placed.  tārānāyaka-śekarāṃ – tāra means stars.  Moon is said to be the chief of stars (nāyaka). She is wearing in Her crown the chief of stars, viz. moon.   The moon’s placement is emphasized by referring to the moon twice. This could mean that the rubies are shining in bright red in the moon light.  smitamukhīṃ – smita  – smile, mukhīṃ – face. She has a smiling face or She is always smiling.  Generally all the Gods have smiling faces.  Then what is special with Lalitāmbikā?  The answer is given in forty eighth nāma mahā lāvanya śevadhī.  She is the embodiment of all the beauty of the universe and there is no other beauty that can be compared to Hers.  She is referred to as the Brahman in various nāma-s.  “The Brahman” is the ultimate of blissfulness.  Lalitāmbikā is the combination of beauty and joy.  Beauty is with reference to the physical body and joy is related to the mind. Her joyful mind is reflected in Her physical body and adds lustre to Her beauty.  It is said that face is the index of mind.  One can easily ascertain the quality of a person from his face.  There will be tejas or the refulgency in his face, who performs a lot of upāsana.  (upāsana – five types of worship, (abhigamana or approach, Upādāna or preparation of offering, Ijyāor oblation, Svādhyāya or recitation, and Yoga or devotion). When one begins to radiate such tejas by worshipping Her, it clearly indicates that the he is pursuing the right spiritual path.

{Idol worship:  Worshipping an idol is individual’s choice.  It depends upon one’s mental makeup.  If one finds envisioning difficult, he can with the aid of an idol or a picture visualize that form of God.  But, when one takes up idol worship, he has to necessarily follow the rituals prescribed in śāstra-s.  When pūja and other rituals are performed with great devotion and sincerity, one can over a period of time certainly observe changes in the face of the idol or picture.  The spiritual energy generated during the rituals gets transferred to the idol and a two way communication begins to unfold between the idol and the seeker.  Spiritual transformation has to be gradual. It is better to begin with idol worship in the initial stages of spirituality. Ultimate in spirituality is to realise the Brahman within. One has to cross different stages such as japa, meditation through inner search and exploration and perpetual meditation one leading to the other.}

āpīna vakṣoruhām – fully developed bosoms [this is because She has to nourish the entire universe as the Supreme mother, Śrī Mātā (nāma 1)] pāṇibhyām – holding in Her hands. alipūrṇa –  full of honey, the spirituous liquor.  Ali also means bees. rathna caṣakam – a cup made of rubies.  In one hand She is holding a cup made out of rubies with honey filled to the brim. On smelling the honey in the cup, bees fly around. raktotpalam bibhrathīm – She holds in another hand a red coloured flower.  In this dhyān śloka (hymn of praise), She is described with two hands only.   But in the next dhyān śloka, She is described with four hands and in Her ṣodaśi form She is described with sixteen hands. soumyāṁ – beauty.  rathna ghatastha – a pot consisting of rubies.   raktha caraṇām – She is placing Her red coloured left foot on this pot. dhyāyet – meditating on Her form. parā ambikām – parā (nāma 366) means the highest, Her highest and Supreme form.

This dhyāna śloka gives Her following form.  Her complexion is red and all things associated with Her are red in colour.  She is the embodiment of beauty.  In one hand She holds a cup made of ruby, filled with honey and in another hand She holds a red coloured flower.  She is keeping Her red coloured foot on a pot containing rubies.  It is difficult to say why Her feet are red in colour.  Is it due to the radiation of rubies reflecting in Her lustrous feet. Now doubt arises as to which is shining, is it the rubies or the feet of Lalitāmbikā placed on the pot full of rubies or is it due to the henna applied on Her feet or is it because Her complexion being red, Her feet are also red in colour in match with Her complexion?  Possibly nobody can answer.  What we know is that everything associated with Her is red in colour.  This is the first of Her dhyān ślokā.

VERSE 2

aruṇāṃkaruṇā-taraṃgitākṣīṃ dhṛta-pāśāṅkuśa-puṣpa-bāṇa-cāpām|
aṇimādibirāvṛtām mayūkhai-rahamityeva vibhāvaye bhavānīm||

अरुणां करुणा-तरंगिताक्षीं धृत-पाशांकुश-पुष्प-बाण-चापाम्।
अणिमादिबिरावृताम् मयूखै-रहमित्येव विभावये भवानीम्॥

  aruṇām – like rising sun, the colour of the sun at dawn which is red; karuṇa – compassion; tarangitākṣīm – waves from Her eyes;  Waves of compassion emanating from Her eyes (like waves continuously). dhṛta – supported by; pāśa– noose, a type of weapon (pāśam also means anything that binds a soul); aṅkuśa – another type of weapon, like an arrow; puṣpa – made out of flowers; bāṇa – arrow i.e. arrows made out of flowers or using flowers as arrows; cāpām – bow;  She has bow made out of a sugarcane and arrows made out of flowers. aṇimādibir – aśṭamā (eight) siddhi-s like animā, mahimā, garimā, laghimā, prāpti, prākāmyā, iṣṭvā and vaśtvā.āvṛtām – surrounded by.  She is surrounded by eight types of siddhis like animā, etc referred above. mayūkhaiḥ– a ray of light or beam of light; aham – I; ityeva – like this; vibhāvaye –  beatitude  (a state of supreme happiness); bhavānīm – Bhavānī, another name of Lalitāmbikā.  Bhavānī is the 112^th nāma in this Sahasranāma.

The meaning for this verse is – I meditate on Bhavānī, the supreme happiness, whose colour is like the sun at dawn i.e. red in colour and from whom rays of light are emanating.  This confirms Her red complexion discussed in the previous verse.  Her compassion for Her devotees comes out of Her eyes like waves of ocean.  In this verse She is described with four hands.  In the rear hands She has two weapons called pāśam (like a rope) and aṅkuśa (a sharp edged metal weapon normally used to control elephants).  In the front hands she holds a bow made out of sugar cane and arrows made out of flowers.  A detailed study of Her weaponries is discussed later in this Sahasranāma. They represent four of Her premier assistants.  She is surrounded byaṣṭama siddhi-s.  Each siddhi is represented by a goddess in Śrī Cakra.  I meditate on Her form called Bhavānī, a state of supreme happiness with beams of light.

VERSE 3

dhyāyet padmāsanasthāṃ vikasita-vadanāṃ padma-patrāyatākṣīṃ
hemābhāṃ pītavastrāṃ kara-kalita-lasaddhema padmām varāngīm|
sarvālaṃkāra-yuktāṃsatatamabhayadāṃbhakta-namrām bhavānīṃ
śrividyāṃ śāntamūrtiṃ sakala-sura-nutāṃ sarva saṃpat pradātrīm||

ध्यायेत् पद्मासनस्थां विकसित-वदनां पद्म-पत्रायताक्षीं
हेमाभां पीतवस्त्रां कर-कलित-लसद्धेम पद्माम् वरान्गीम्।
सर्वालंकार-युक्तां सततमभयदां भक्त-नम्राम् भवानीं
श्रिविद्यां शान्तमूर्तिं सकल-सुर-नुतां सर्व संपत् प्रदात्रीम्॥

dhyāyet – meditating;  padmāsanasthāṃ – seated on a lotus flower or seated in a posture called padmāsanā;vikasita-vadanāṃ – charming face.  vikasa: also means moon.  It can be construed that Her face looks like a full moon. padma– lotus; patrāya – petal;  tākṣīm – eyes.  Her eyes look like long petals of a lotus flower. hemābhāṃ – golden complexioned; pītavastrāṃ – wearing clothes with gold sheen; kara-kalitha – holding in Her hand; lasad– shining;hema – gold (hema also means a beautiful woman); – padmām – lotus.  She is holding a shining golden lotus in Her hand. Vara + angīm – most beautiful + body parts.  She has the most beautiful body. Sarva + ālaṃkāra + yuktām – all types of + ornaments + bejewelled.  She is adorned with all types of ornaments. satatam – continually; abhayadām – bestowing protection.  She constantly protects Her devotees. bhaktha – devotees; namrām – bowing down; She bows down to listen to Her devotees. bhavānīm –Bhavānī, the wife of Bhavan. Śiva  is also known as Bhavan.  Bhavan’sconsort is Bhavānī.  śrī vidyām –mantra and tantra śāstra-s of Śrī Vidyā.  Śrī Vidyā is the worshiping ritual of Śaktī. She is in the form of mantraand tantra śāstra-s.  Śānta + mūrtim – form of tranquillity or without any agitation. Sakala + sura + nutām – worshiped by all gods and goddesses. Sarva + sampat – all types of wealth; pradātrīm – giver (giving is emphasized).

The meaning of this verse is: She is seated on a lotus.  She has a charming face.  Her eyes appear elongated and look like petals of a lotus.  She has golden complexion and Her clothes have gold sheen.  She holds a golden lotus.  She has a sculptured figure. She is wearing all types of ornaments.  She constantly protects Her devotees. She bows down to listen to the needs of Her devotees.  She is the embodiment of all mantra-s andtantra-s of Śrī Vidyā.  She is calm and composed.   She is worshiped by all gods, which emphasises Her Supremacy.   She endows wealth to Her devotees.

VERSE 4

sakuṃkuma-vilepanāṃ alika-cumbi-kastūrikāṃ
samanda-hasitekṣaṇām saśara-cāpa-pāśāṅkuśa
aśeṣa-jana-mohinīṃ aruṇa-mālya-bhūṣāṃbarāṃ
japā-kusuma-bhāsurāṃ japavidhau smaredaṃbikām

सकुंकुम-विलेपनां अलिक-चुम्बि-कस्तूरिकां
समन्द-हसितेक्षणाम् सशर-चाप-पाशांकुशाम्
अशेष-जन-मोहिनीं अरुण-माल्य-भूषांबरां
जपा-कुसुम-भासुरां जपविधौ स्मरेदंबिकाम्

sakuṃkuma – with kumkum; vilepanāṃ – anointing; alika + cumbi – attracted by bees; kastūrikāṃ –vermilion;samanda + hasita + ekṣaṇām (samanda-hasitekṣaṇām)– benignant+ smile + looks;  saśara – with arrow; cāpa– bow; pāśa – a weapon; aṅkuśa –  a weapon (these two weapons are already discussed in second śloka);  +aśeṣa + jana + mohinīm –  attracts people without exception; aruṇa – red; mālya – a type of sandal wood from Malaysian mountains; bhūṣa – ornaments; aṁbarām – without the use of magical feats or incantations  (attractions by sheer presence); japā-kusuma – red hibiscus flower; bhāsurām – decorated; japa + vidhau – as per the rules of japaor mantra chanting; smared + ambikām – think about Her.

The meaning of this verse is:  She is anointed with kumkum and vermilion, which gives a pleasant fragrance, towards which bees are attracted. She looks at Her devotees with a benignant smile.  She holds in Her hands bow and arrow, two weaponries. She attracts everybody; which means everybody is attracted to Her irrespective of being Her devotee or not.  She is wearing a red garland made out of special sandal wood.  Excellent ornaments adore Her and She has the complexion like a hibiscus flower.  One has to meditate on this form of Lalitāmbikā during japa time.

Lalitha Sahasranamam 1 – 2

Śrī Mātā श्री माता (1)

We address our mother as mātā.  Mātā means mother.  The prefix Śrī is important here.  Śrī (श्री) represents the highest form of motherhood.  The human mothers can take care of their children with love and affection. But they cannot remove the miseries and sufferings of their loved ones, which they are destined to undergo.  Since Lalitāmbikā is much more than a human mother is, She has the capacity to remove sorrows and miseries of Her children.  Children mean all the living beings in this universe, as She is the mother of the entire universe that includes the galaxy.  She is addressed as mātā as She is the Creator, sustainer and also the dissolver.  The universe was created out of Her.  The universe acts as per Her instructions.  When the dissolution takes place, the universe merges back into Her.  The cycle of saṃsāra (the world which has phenomenal existence and also meaning transmigration) repeats itself by birth, sustenance and death.  Saṃsāra is called as an ocean.  It is difficult to swim against the current of saṃsāra.  The current of saṃsāra is produced by sense organs.  These sense organs in turn influence the mind that causes desires and attachments.  Only Śrī Mātā is capable of helping us to cross the hurdles of saṃsāra and reach the destination (realization of Brahman).  This is possible only by worshipping Her.

Śrī Mātā is also said to mean the mother of the Goddesses Śrī Lakṣmī (goddess of wealth), Sarasvatī(goddess of knowledge) and Rudrānī (the goddess of dissolution) the wife of Rudra.  Rudra is different from Śiva.  Therefore Śrī Mātā means the mother of these three goddesses.

Durvāsā is a great saint. He composed Śrī Śaktimahimnaḥ Stotram containing sixty one verses in Her praise.  He surrenders to Śrī Mātā by saying “Oh! Mātā! the Supreme compassionate! I had born to a number of mothers.  In future also, I may be born to a number of mothers.  My mothers are countless, as I had different mothers for my different births.  I am so scared to be born again and to undergo the associated sufferings.  Oh! Mātā! I am surrendering to you.  Please give me relief from my future births.”

When Śrī is added as a prefix to any word, it shows the greatness.  There are five such words with Śrīprefixed in the worship of the Devi.  These five together are called Śrī Panchagam.  They are Śrī Puram (the place where She dwells), Śrī Cakra, the palace where She lives with Her body guards, Śrī Vidyā, the ritual worship, Śrī Sūktam,  verses in praise of Her and Śrī Guru, the spiritual teacher who initiates his disciple into Śaktī worship.  The main element of Śaktī worship is tantra śāstra.

Śrī also means Veda-s.  Veda-s originated from the Brahman. Lalitāmbigai is the Brahman as repeatedly stressed in this Sahasranāma.  Śvetāśvatara Upaniṣad (VI.18) says, “He first created Brahma and then presented the Veda-s to Him. I, a seeker of liberation, take refuge in that luminous Lord who reveals the knowledge of the Self in the mind.”

It is also said that this nāma means the Pañcadaśī mantra.

It is pertinent to note that this Sahasranāma begins by addressing Lalitāmbikā as the mother of all, which emphasizes Her compassion for the universe and all its beings.  Since She is addressed as Śrī Mātā, this nāma refers to creation, the first act of the Brahman.

Śrī Mahārājñī श्री महाराज्ञी (2)

Again this nāma also begins with Śrī.  Mahārājñī means the queen of queens, the empress.

Most of the nāma-s of this Sahasranāma contain powerful bījākśara-s.  It is difficult to segregate these bīja-sfrom the nāma.  Bīja-s or bījākśara-s are either single Sanskrit alphabet or the combination of alphabets making a compound alphabet.  Each of these bīja-s is considered as highly secretive in nature, very powerful and can bestow powers on a person who regularly chants these bīja-s duly understanding its meaning.  Specific rules are prescribed for pronunciation.

Ṣodaśī mantra is considered as the supreme of all the mantra-s in the worship of Devi.  Ṣodaśī means sixteen kalā-s or letters.  Kalā* means the sixteen days of waxing or waning moon i.e. full moon to new moon or new moon to full moon.  There is another mantra called Pañcadaśī consisting of fifteen letters.  If one more bīja is added to fifteen lettered Pañcadaśī, it is called Ṣodaśī.  Saundarya Laharī (verse 1) says, “Oh! Mother, the letters of the three groups constitute Your mantra.” (A detailed study of Pañcadaśī mantra is provided in the introduction chapter and in nāma-s 85 to 89) If one chants the Ṣodaśī mantra for the prescribed number of times, (900,000 times) he or she will have no more births.  This sixteenth bīja of Ṣodaśī is hidden in this nāma.  Normally, this should be learnt only from a Guru.  The sixteenth bīja consists of the first four letters of this nāma Ś + r + ī + ṁ = Śrīm, (श्रीं) the Lakṣmī bīja, the bīja of sustenance.

The first nāma talks about Her creative power and the second nāma talks about Her power of sustenance.  As a mother She creates and as the supreme queen, She sustains the universe.

{*Further reading on kalā:  Kalā is the dynamism peculiar to Nature, also known as prakṛti.  This does not mean the prakṛti that exists at the level of Śiva , but Śiva , when envisaged in union with the energy, is eminently endowed with the creative dynamism that Nature will exhibit at Her own stage of differentiation. Śiva  is always two fold, with attributes and without attributes. Śiva  without attributes is considered as the Supreme amongst the creation and is distinct from prakṛti.  When Śiva  is endowed with attributes, it means that He is endowed with kalā-s.

Sixteen kalā-s mean the sixteen vowels, which are full (owing to their ambrosial nature) and where the knowable predominates. Being Śrī Mātā, the Divine Mother, whose name is constituted by these kalā-s (letters).  Impulsion is the culmination of the expansion of kalā. Kalā also means a small part of anything, any single part or portion of a whole, especially a sixteenth part, a digit, or one-sixteenth of the moon’s diameter, a symbolical expression of the number sixteen. }

Śrīmat Siṃhāsaneśvarī श्रीमत् सिंहासनेश्वरी (3)

Lalitāmbikā as the queen of queens is sitting on a lion.  Lion is associated with ferociousness and is known as the king of animals. The supreme queen is using lion as her vehicle. This description of Lalitāmbikā talks about Her role as the supreme dissolver.  Simha in Sanskrit means lion.  The root for the word siṃha is derived from the word himsa.  Himsa in Sanskrit means destruction.   Śrīmat + siṃha + āsanam + Iśvarī.  Śrīmat means the supreme respect given to Her in Her capacity as the destroyer of the universe, simhameans lion, āsanam means seat (here it means throne), Iśvarī means the ruler.

The first three nāma-s of this Sahasranāma begin with the letter Śrī. Śrī means prosperity, wealth, etc.  This bīja Śrī represents the goddess Lakṣmī, the goddess of wealth.  She is the wife of Śrī Mahā Viṣṇu.  This nāma also conveys that the worshipper of Lalithai will attain all material prosperity.

According to Jñānārnava, one of the ancient texts, there are eight mantra-s called simhāsana mantra-s to be performed on the four sides of the bindu in the Śrī Cakra and one in the bindu itself.  Twenty four goddesses are worshiped in this simhāsana mantra. This nāma also means that Lalitāmbikā is the Īśvarī for these twenty four goddesses.

The first three nāma-s refer to the Supreme nature of Lalitāmbikā, the creator, the sustainer and the dissolver.  As far as Her act of dissolution is concerned, She destroys those who commit sinful acts.  But She ensures that Her true devotees merge with Her.  This merger is called laya or absorption.

Cidagnikuṇḍa-saṃbhūtā चिदग्निकुण्ड–संभूता (4)

Cit + agni + kuṇḍa + saṃbhūta.  Cit means the nirguṇa Brahman or the Brahman without attributes (the foundational consciousness).  Agni kuṇḍa means a fire altar, in which fire sacrifices are done by offering oblations.  Saṃbhūtā means born.  Agni kuṇḍa or the fire altar means the dispeller of darkness.  Darkness means lack of knowledge or ignorance which is called a-vidyā (vidyā means knowledge).  This should not be interpreted as the one who was born out of the fire.  She is the supreme consciousness who dispels ignorance.  She dispels ignorance through Her form of pure consciousness, who illuminates within, dispelling the darkness of māyā.

The same explanation is given by Kṛṣṇa in Bhagavad Gīta (IV.37), “Like a fire turning the fire logs into ashes, the fire of knowledge burns to ashes all the karma-s (sarva karmani).”  Complete knowledge of the pure Brahman residing within, destroys all our karma-s whether good or bad.  One should have no balance in karmic account to avoid further births.

Devakārya-samudyatā देवकार्य–समुद्यता (5)

She has manifested Herself to help deva-s (gods and goddesses).  What is the help She can do for devās?  It goes back to a story where deva-s were engaged in a war with the demons who are called as asura-s.  She helps deva-s to win the battle with the demons.  Deva-s do not perform evil deeds, therefore She always helps deva-s.   When She is said to be a part of the Brahman, why She should manifest afresh to destroy the demons?  When She is said to be the part of the Brahman, it refers to Her prakāśa form.  Prakāśa (the principle Self-revelation; consciousness; the principle by which ever other thing is known.) form represents Śiva and vimarśa (Self-consciousness as opposed to Self-revelation of Śiva ; the awareness of Śiva , full of knowledge and actions that bring about the world process) form represents Śaktī.  Since She is a part of the Supreme Śiva who Has created Her as His vimarśa form, the prakāśa form of Lalitāmbikā is subtly highlighted here without explicitly saying so.  This nāma discusses Her prakāśa form.

There is an important saying in Yogavasiśtā, “I have two forms, ordinary and supreme.  The ordinary form of mine is with hands and legs.  This form of mine is worshiped by ignorant men.  The other one is my supreme form, the formless form without a beginning and an end.  This form of mine has no qualities or attributes and is called the Brahman, Ātman, Paramātman, etc.”

In this nāma demons or asura-s means avidyā or ignorance.  Deva-s means knowledge or vidyā.  She helps those who seek knowledge about the Brahman.

Lalitha Sahasranamam 6 – 11

Udyadbhānu-sahasrābhā उद्यद्भानु–सहस्राभा (6)

Udyad – rising; bhānu-sun; sahasra – thousand or countless; abhā – light.  Lalitāmbikā appears as bright as thousand suns rising at the same time.  The colour of the rising sun is red.  The complexion of Lalitāmbikā is red as described in the dhyāna śloka of this Sahasranāma (sakuṅkuma–vilepanām).  Almost all the tantra śastra-s and ancient scriptures talk about Her complexion as red.  In the previous nāma Her prakāśa form was discussed and in this nāma Her vimarśa form is being described.  She has three forms – the prakāśaform or the subtle form, the vimarśa form or the physical form and Her parā form or the supreme form.  The prakāśa form of Her is said to be made of various mantra-s, the supreme one being mahā ṣodaśī mantra.  Her vimarśa form is Her physical form.  She is worshiped in thousands of forms.  Her supreme form is realised through mental worship.  These forms and the associated red colour are for easier contemplation.  From the next nāma onwards, Her physical form is being described.  The red colour also indicates care.  She looks after Her devotees with great care and affection like a mother.

Kṛṣṇa says (Bhagavad Gīta II.12) “If hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the Supreme Person in that universal form.”

Caturbāhu-samanvitā चतुर्बाहु–समन्विता (7)

The physical appearance of Lalitāmbikā begins here.  She has four arms.  These four arms represent Her ministers, through whom She administers.  These Devi-s who assist Her are described in the next four nāma-s.

Rāgasvarūpa-pāśāḍhyā रागस्वरूप–पाशाढ्या (8)

Rāga means desire or a wish.  Pāśa is a type of rope used to pull an object.  She pulls all the desires of Her devotees using this rope.  There are three śakti-s (śakti in this context means power) – iccā, jñāna and kriya.  This nāma talks about iccā śakti or the desire.  She never allows Her devotees to sink with desires.  This arm is Her left upper arm and is represented by Aśvārūdā Devi.

Krodhākāraṅkuśojvalā क्रोधाकारङ्कुशोज्वला (9)

She holds an elephant hook in her right upper arm.  Krodha means hatred and akāra means knowledge.  This nāma talks about subtle body.  Knowledge is always subtle.  She uses this elephant hook to destroy the hatred if developed in Her devotees and gives them knowledge.  A bīja of Kālī, kroṁ (क्रों) is hidden in this nāma.  Kālī is the destroyer of all evils.  This right lower arm is represented by Sampathkarī Devi.

Manorūpekṣu-kodaṇḍā मनोरूपेक्षु–कोदण्डा (10)

Mind involves both saṃkalpa and vikalpa.  Saṃkalpa means resolve, process of thought.  Vikalpa means difference of perception.  Both are opposite to each other.  Mind is also subtle like knowledge.  Mind is reflected through the five sensory organs.  It has both saṃkalpa and vikalpa quality as it acts through the impressions received from sense organs that get fine tuned in the form of thought and finally explodes in the form of actions.  Ikṣu means sugar cane and kodaṇḍa means a bow.  She is holding in Her left lower arm a bow of sugar cane.  Why sugarcane bow?  If sugarcane is crushed, sweet and tasty juice is obtained from which sugar is manufactured.  It means if one crushes his mind (controlling the mind), he gets the sweet reality of the Brahman.  This arm is represented by Mantrinī also known Śyāmala Devi.

Pañcatanmātra-sāyakā पञ्चतन्मात्र–सायका (11)

Pañca means five and tanmātra-s are sound, touch, sight, taste and smell, the subtle modifications of the five basic elements ākāś, air, fire, water and earth.

The earlier nāma spoke about the bow and this nāma talks about Her arrows.  She has five arrows.  These five arrows are made of flowers.  The five flower arrows represent five subtle elements. These five flowers or arrows are described differently in various tantra śāstra-s.  These five flowers are lotus flower, raktakairavaflower, kalhara flower, indivara flower and flowers of mango tree.  These five flowers represent excitement, madness, confusion, stimulation and destruction.  The arrows are used in wars targeting the enemies.  Lalitāmbikā targets Her devotees with these arrows to destroy the illusion or māyā as the five subtle elements are associated with māyā.  This is Her right lower hand.  Vārāhī Devi is represented by this hand.

Nāma-s 8,9,10 and 11 have secret bījākśara-s.  For example, eighth nāma has hrīṃ bīja which is known as māyā bīja.  The eighth nāma begins with rāgasva which is formed of ra + aga + sva.  Aga means Śiva.  The bīja for Śiva is hāṁ (हां).  This is to be taken as ha.  The next is ra (र) and this is to be taken as it is.  Svameans the letter īṁ (ईं) with a bindu (dot) on the top.  The bīja hrīṁ (ह्रीं) is thus formed by ha + ra + īṁ and pronounced as hrīṁ. Like this in the other three nāma-s such bījākaśara-s (da, ra, ka, la, ya, sa, va, ā, ī, ū) are hidden.  That is why Lalitā Sahasranāma is considered on par with Veda-s.  Most importantly, this Sahasranāma should not be recited with rāga or svara (musical notes).

Lalitha Sahasranamam 12 – 18

Nijāruṇa-prabhā-pūra-majjad-brahmāṇḍa-manḍalā निजारुण–प्रभा–पूर–मज्जद्–ब्रह्माण्ड–मन्डला (12)

Her red-rose like complexion radiates the universe with red colour.  From this nāma onwards, the gross description of Lalitāmbikā begins.  When physical description of a God is made, it is from foot to head and for Goddesses it is from head to foot.  For Lalitāmbikā, the description begins from Her head.   For Śiva the descriptions are both from His head as well as His feet as He represents both Śiva and Śaktī(ardhanārīśvara form, Śiva and Śaktī combined in a single form, half male and half female, conjoined vertically).  In Pañcadaśī mantra there are three parts or kūṭa-s (divisions).  Out of the three kūṭa-s, Vāgbhava kūṭa is meditated upon Her head, which is in line with the tradition of describing Her from head to foot.

Campakāśoka-punnāga-saugandhika-lasat-kacā चम्पकाशोक–पुन्नाग–सौगन्धिक–लसत्–कचा (13)

Campaka, aśoka, punnāga, saugandhika are the four types of fragrant flowers that adorn Her hair.  But Her hair does not get fragrance because of these flowers, whereas these flowers get their fragrance from Her hair.  Her hair is always sweet smelling.

Saundarya Laharī (verse 43), says.”Your dense, greasy and soft braid of hair, resembling a group of blue lotuses in bloom, dispel our ignorance.  I think the flowers of the trees in the garden of the foe of Vala abide therein to attain their innate fragrance.”  Wetness indicates Her compassion and softness indicates Her motherhood.

Durvāsa ṛṣi (Sage Durvās) in his ‘Śaktī Mahimna’ meditates on Her sweet smelling hair in his heart cakra.

The idea behind these description is when Her hair can drive away ignorance (knowledge is considered as supreme in realising the Brahman), what Her total form can do for Her devotees.  These four sweet smelling flowers mean the four deceptive components of antaḥkaraṇa viz. mind, intellect, consciousness and ego.

Kuruvinda-maṇiśreṇī-kanat-koṭīra-maṇḍitā कुरुविन्द–मणिश्रेणी–कनत्–कोटीर–मण्डिता (14)

Kuruvinda is a rare type of ruby, which is red in colour.  This particular type of ruby is said to enhance love, wealth and devotion for Viṣṇu (Viṣṇu is Her brother).  These rubies adorn Her crown.  When She is meditated upon with this red crown, spirituality and prosperity will increase. Saundarya Laharī (verse 42) says, “Why will not he, who extols your golden crown, closely stud with the twelve Suns (twelve āditya-s – dvādasa āditya-s, each āditya representing one solar month ) transformed into gems, form the idea that the digit of the (crescent) Moon, variegated by enveloping lustre of the inlaid gems, is but the bow of Indra (rainbow)?”   Śrī Śaktī Mahimnaḥ (verse 42) also describes Her crown.

Aṣṭamī -candra-vibrāja-dhalika-sthala-śobhitā अष्टमी–चन्द्र–विब्राज–धलिक–स्थल–शोभिता (15)

Her forehead appears like the moon on the eighth day.  Eighth day from the full moon or new moon is called asḥṭamī.  The moon appears beautiful with even curves on both sides on eighth lunar day.

Mukacandra-kalaṇkābha-mṛganābhi-viśeṣakā मुकचन्द्र–कलण्काभ–मृगनाभि –विशेषका (16)

She is wearing a kastūri (kastūrikā a fragrant paste) tilaka (a mark on the forehead made with coloured earths, sandal-wood, or unguents, either as ornament or as a sectarian distinction) and this is compared to the spot that we see in the moon.  In Śrī Śaktī Mahimnaḥ (verse 39), Her face is meditated upon.

Vadanasmara-māṅgalya-gṛhatoraṇa-cillikā वदनस्मर–माङ्गल्य–गृहतोरण–चिल्लिका (17)

Her face is compared to the palace of lord Manmatha (the god of love – cupid) and Her eyebrows are compared to the festoons adorning his house.  Cillikā means eyebrows. It is said that Manmatha constructed an auspicious palace, copying the face of Lalitāmbikā.

Vaktra-lakṣmī-parīvāha-calan-mīnābha-locanā वक्त्र–लक्ष्मी–परीवाह–चलन्–मीनाभ–लोचना (18)

Her eyes appear like fishes moving in a pond.  Her face is compared to a pond and Her eyes to fishes.  Fishes move very quickly.  She also moves Her eyes quickly as She has to shower Her grace on the entire universe.  The fish eggs become fertile by mere glance of mother fish.  In the same manner She by Her mere glance nourishes the universe.  Because of the beauty of Her eyes She is also known as Mīnākṣī,Mīnalocanī, etc.

Lalitha Sahasranamam 19 – 25

Navacampaka-puṣpābha-nāsadaṇḍa-virājitā नवचम्पक–पुष्पाभ–नासदण्ड–विराजिता (19)

Her nose resembles like a newly blossomed champaka flower.

Tārākānti-tiraskāri-nāsabharaṇa-bhāsurā ताराकान्ति–तिरस्कारि–नासभरण–भासुरा (20)

She is wearing a nose stud that outshines the stars.  Her nose stud is made up of rubies and pearls.  Tārāmeans stars   Tārā also means two goddesses Maṅgalā and Śuklā. Śuklā has later come to be known as Śukrā. Possibly these Maṅgalā and Śukrā could mean the two planets Mars and Venus.  Each planet governs certain precious stones.  Planet Mars rules ruby that is red in colour and Venus rules diamond (Mani Mālā II.79).  It can also be said that these two planets adorn Her nose.  This also indicates that worshipping Her wards off the evil effects of planets.

Kadamba-mañjarī-klpta-karṇapūra-manoharā कदम्ब–मञ्जरी–क्ल्प्त–कर्णपूर–मनोहरा (21)

She is wearing the petals of kadamba flowers in Her ears or flowers kept in Her hair flow down to Her ears.  These flowers are grown outside Her Cintāmani graha (The palace where She lives).  These flowers have divine fragrance, which is derived from Her ear lobes.

Tāṭaṅka-yugalī-bhūta-tapanoḍupa-maṇḍalā ताटङ्क–युगली–भूत–तपनोडुप–मण्डला (22)

She is wearing sun and moon as Her ear rings.  This means She controls all the activities of the universe, as sun and moon are responsible for sustaining life.  It is also said that sun and moon represent her eyes, earrings and bosoms.  The bīja klīṁ (क्लीं) is symbolises Her two bosoms, which represent the two semi circles in the klīṁ bīja.  The klīṁ bīja is also known as kāma bīja.  Further details are to be learnt from a Guru. Most of the nāma-s of this Sahasranāma subtly convey various bīja-s and hence this Sahasranām is considered as very powerful.

Saundarya Laharī (verse 28) says, “Brahma, Indra and other celestials perish even though they have drunk nectar which confers immunity from frightful grey hairs (of old age) and death.  If the longevity of Śivadespite His swallowing the terrific poison is not limited by time, it is because of the greatness of your ear ornaments.”

Padmarāga-śilādharśa-paribhāvi-kapolabhūḥ पद्मराग–शिलाधर्श–परिभावि–कपोलभूः (23)

Her cheeks are shining, soft and reflecting.  Padmarāga is a type of ruby, red in colour. Ruby is of four types: vipra, kuruvinda, saugandhika and mansa-khanda, out of which vipra is superior. Wearing afflicted rubies cause irreparable damages in one’s life.   Her cheeks are reflecting red colour as Her complexion itself is red.  The other ornaments that have been described above are also red in colour.  The sun and the moon in Her ear lobes make Her cheeks shining red.  Everything associated with Her is red.  As discussed earlier, red indicates compassion.

Saundarya Laharī (verse 59) says, “Your face is cupid’s four wheeled chariot, having the pair of your ear ornaments reflected in the expanse of your cheeks.  Cupid, the mighty warrior sitting on it plots revengefully against the Lord Śiva, resting on the chariot of the Earth having the Sun and Moon for its wheels.”

Navavidruma-bimbaśrī-nyakkāri-radanacchadā नवविद्रुम–बिम्बश्री–न्यक्कारि–रदनच्छदा (24)

Her lips outshine fresh coral and the bimba fruit (momordica monadelpha).  Bimba fruit is normally compared to beautiful lips.  Both are red in colour.

Śuddha-vidhyāṅkurākāra-dhvijapakṅti-dvayojvalā  शुद्ध–विध्याङ्कुराकार–ध्विजपक्ङ्ति–द्वयोज्वला (25)

Her teeth appear like Śuddha-vidyā, which means Śrī Vidyā.  Śrī Vidyā is considered as the most secret and powerful ritual worship of Lalitāmbikā.  This involves a lot of rituals and each ritual has its own meaning and interpretation. Śuddha means pure, vidyā means knowledge and Śuddha-vidyā means pure knowledge.  This is considered pure because this upāsana mārg or the cult of Śrī Vidyā worship emphasizes the non-duality, ‘I am That’ concept.

The ṣodaśī mantra is considered as the seed for Śrī Vidyā.  It has sixteen bīja-s.  When a seed grows into a sprout, it has two leaves.  Therefore 16 x 2 gives 32, the number of teeth in human beings.   Even though teeth have two rows placed in upper and lower jaws, the jaws are attached to each other internally.  In the same way soul (jīva) and (Brahman) God are considered as different out of ignorance when both remain the same.  Śrī Vidyā worship is to be done in seclusion, understanding the significance and meanings of the procedures.  Then only the worship yields results.

In the mantra initiation procedures of Devi, there are thirty two types of dīkśa (types of initiation). Yet another interpretation is also possible.  This Sahasranāmam starts only with 32 letters out of the 51 alphabets in Sanskrit. This 32 represents Her teeth.  This could also mean that the initiation into Śrī Vidyā cult is to be done verbally by Guru to his disciple.

{Further reading on Śuddha-vidyā: This is the fifth tattva, counting from Śiva.  In this tattva, the consciousness of both “I” and “This” is equally predominant. Though the germinal universe is seen differently, yet identity runs through it as a thread.  There is identity in diversity at this stage.  Kriya is predominant tattva here.  The consciousness of this state is ‘I am, I and also this’.  Vidyā tattva consists of Śuddha-vidyā, sahaja vidyā and kañcuka (limited knowledge). Vidyātattva consists of śuddhavidyā, sahajavidyā and vidyākañcuka. Śuddhavidyā here is the same as sadvidyā (fifth tattva), while sahajavidyā is natural knowledge (not a tattva). Natural knowledge implies the emergence of His Freedom. As sahajavidyā(natural knowledge) is also known as śuddhavidyā (pure knowledge).}

Lalitha Sahasranamam 26 – 31

Karpūravīṭikāmodha-samākarṣi-digantarā कर्पूरवीटिकामोध–समाकर्षि–दिगन्तरा (26)

Karpūravītikā is a combination of fragrant ingredients, used to chew along with the betel leaves.  The ingredients used are – saffron, cardamom, clove, camphor, kastūri, nutmeg and mace or myristica fragransor jātipattrī (arillus of the nut also known as myristica officinalis).  The ingredients are finely powdered and mixed with powdered sugar candy.  This Karpūravītikā powder when used with betel leaves for chewing gives immense fragrance and delicious taste).  When She chews this, it provides fragrance to the entire universe.  Please refer nāma 559 also.  In Lalitā Triśatī (containing 300 nāma-s based on Pañcadaśī mantra) nāma 14 also coveys the same meaning.

Possibly this could mean that She attracts ignorant men by this fragrance.  Knowledgeable men can reach Her by devotion whereas ignorant men require inducement to obtain Her grace.  This inducement is the fragrance mentioned here.

Nija-sallāpa-mādurya-vinirbhartsita-kacchpī निज–सल्लाप–मादुर्य–विनिर्भर्त्सित–कच्छ्पी (27)

Sarasvatī’s veena (veena is musical instrument with strings) is called kachapi.  It produces a superb melody, in the hands of Sarasvatī Devi, the goddess for fine arts.  The voice of Lalitai is more melodious than Sarasvatī’s veena.

Saundarya Laharī (verse 66) says:  “While Vāni (Sarasvatī) is singing with veena about the various glorious deeds of Śiva and you begin to express words of appreciation, nodding your head, Sarasvatī quickly covers Her veena in its case.  The sweetness on the strings of the veena is ridiculed by the soft melody of your eulogistic words.”

The explanation provided to the earlier nāma is applicable here too.  She attracts the ignorant by the melody of Her voice.

Mandasmita-prabhāpūra-majjatkāmeśa-mānasā मन्दस्मित–प्रभापूर–मज्जत्कामेश–मानसा (28)

Smita means smile and mandasmita means a special benevolent smile.  Kāmeśa is Śiva.  When Lalitai is sitting on the left thigh of Śiva, they are known as Kāmeśvara and Kāmeśvarī.  This form is different from their Ardhanārīśvara form.  Śiva is immersed in that beautiful special smile of Lalitai.

Kāma also means bindu, a dot.   Bindu is a part of kāmakalā bija (īṁ ईं).  This bīja has two bindu-s, each representing the sun and the moon.  The bindu refers to ego.  Kāma and kalā both mean desire.   Mind is the cause for desire.  When the mind of Śiva Himself is influenced by the smile of Kāmeśvarī, it only speaks about Her glory.

She attracts ignorant men by Her smile and offer them salvation by infusing wisdom.

Anākalita-sādṛśya-cibuka-śrī-virājitā अनाकलित–सादृश्य–चिबुक–श्री–विराजिता (29)

She has the most beautiful chin.  Saundarya Laharī (verse 67) says “Your incomparable chin that is touched by the forepart of the hand of Śiva is raised frequently out of His eagerness to drink the nectar of your lower lip.”

Kāmeśa-baddha-māṅgalya-sūtra-śobhita-kandharāकामेश–बद्ध–माङ्गल्य–सूत्र–शोभित–कन्धरा (30)

Her neck is adorned with the māṅgalya sūtra (married women wear this) tied by Kāmeśvara.

Saundarya Laharī (verse 69) says “The three lines on your neck indicating the number of strings in the auspicious cord fastened at the time of your wedding shine like boundaries, delimiting the position of the gamut, the repositories, of the treasures of various kinds of melodious rāga-s (tunes).”

The tying of māṅgalya sūtra is not discussed in Veda-s and possibly a custom followed in later days. As per sāmudrikā śāstra, (interpretation of features of the body) three fine lines in the forehead, eyes or hip indicate prosperity.

Kanakāṅgada-keyūra-kamanīya-bhujanvitā कनकाङ्गद–केयूर–कमनीय–भुजन्विता (31)

kanaka – golden; aṅgada – bangles or bracelets; keyūra is a type of ornament worn in the upper arms.  She is wearing these ornaments.  Possibly, this could mean the following.  Both these ornaments are made out of gold and worn in the arms.  Though they differ in form, the ingredient gold is the same in both.  Though the forms of living beings are different, the innermost Brahman remains the same.

Lalitha Sahasranamam 32 – 40

Ratna-graiveya-cintāka-lola-muktā-palānvitā रत्न–ग्रैवेय–चिन्ताक–लोल–मुक्ता–पलान्विता (32)

She is wearing a gems embedded golden pendent and a pearl necklace.  These ornaments are dangling in Her neck.

The dangling of these ornaments is compared to mind.  Those who are not capable of meditating Her full form (head to foot) are said to be low class devotees and called as lola-s.  Those who are able to meditate on Her full form are said to be high class devotees and called as muktā-s.  Lola-s or muktā-s get the benefits (pala) of their prayers according to their category. This is the meaning of lola-muktā-palānvitā.  While worshipping Her, one has keep to keep his mind steady, without distractions.

Kāmeśvara-premaratna-maṇi-pratipaṇa-stanī कामेश्वर–प्रेमरत्न–मणि–प्रतिपण–स्तनी (33)

She offers her two bosoms to Kāmeśvara (Śiva) in return for His love. The subtle meaning is that She will give Her blessings to Her devotees, twice the amount of devotion offered to Her.

Nābhyālavāla-romāli-latā-phala-kucadvayā नाभ्यालवाल–रोमालि–लता–फल–कुचद्वया (34)

Her two bosoms are the fruits of the creeper (refers to hair) that springs from Her navel.  The significance of this nāma is on the navel and heart cakra-s.  Meditating on the heart cakra by upwardly moving the kuṇḍalinīfrom navel cakra, gives fruits of meditation.  Saundarya Laharī (verse 76) says “The God of love afflicted by the fire of Śiva’s anger took shelter in your navel.”

Lakṣya-roma-latādhāratā-samunneya-madhyamā लक्ष्य–रोम–लताधारता–समुन्नेय–मध्यमा (35)

Her waist is to be known only from creeper like hair as described in the previous nāma.  The secretive meaning is that ātma is subtle and can be known only by keen observation (through meditation).

Stanabhāra-dalanmadhya-paṭṭabandha-valitrayā स्तनभार–दलन्मध्य–पट्टबन्ध–वलित्रया (36)

The golden belt that She wears supports Her waist as it bends under the heaviness of Her bosoms, resulting in three folds in Her stomach area.

Saundarya Laharī (verse 80) says “Your bosoms rubbing at the upper arms, abounding the bodice and the God of love, in order to protect Your hip from breaking has bound Your hip with three fold strands.”

The possible interpretation could be that Her compassion to the universe is vast which is referred to as heaviness here.  The three lines in Her hip indicate Her three activities – creation, sustenance and dissolution.  Her time for compassion is more than Her other activities.  After all She is the Supreme Mother.

Aruṇaruṇa-kausumbha-vastra-bhāsvat-kaṭītaṭī अरुणरुण–कौसुम्भ–वस्त्र–भास्वत्–कटीतटी (37)

She wears a red silk cloth around Her waist. Red colour means compassion.  Everything associated with Her is red in colour, indicating that Her form is full of compassion (one of the reasons of being Śrī Mātā).  It can be said that She performs Her three acts (creation, sustenance and dissolution) with compassion. This could also refer to one of the Vāc Devi-s, Arunā.  This Sahasranāma was composed by eight Vāc Devi-s.  They are Vasini, Kāmeśvari  (not Śiva ’s wife), Modhini, Vimalā, Arunā, Jainī, Sarveśvariī and Koulinī. ArunāVāc Devi is in Her waist.

Ratna-kiṅkiṇikā-ramya-raśanā-dāma-bhūṣitā रत्न–किङ्किणिका–रम्य–रशना–दाम–भूषिता (38)

She is adorned with girdle studded with mini bells and gems.  Devi’s Pañcadaśī mantra consists of three parts or kūṭa-s. Vāgbhava kūṭa was discussed from nāma 13 to 29.  Madhya kūṭa was discussed from 30 to 38 and Śaktī kūṭa will be discussed from 39 to 47. Devi’s face is vāgbhava kūṭa, from face to hip is madhya kūṭa (also known as kāmarāja kūṭa) and Śaktī kūṭa is hip downwards. The entire Pañcadaśī mantra is hidden in nāma-s 13 to 47.  Her gross description is also discussed from nāma-s 13 to 54.

Kāmeśa-jñāta-saubhāgya-mārdavoru-dvayānvitā कामेश–ज्ञात–सौभाग्य–मार्दवोरु– द्वयान्विता (39)

The beauty of Her thighs is known only to Her consort and Creator Kāmeśvara.  This indirectly refers to the secretive nature of Śaktī kūṭa of Pañcadaśī that begins from this nāma.

Māṇikya-mukuṭākāra-jānudvaya-virājitāमाणिक्य–मुकुटाकार–जानुद्वय–विराजिता (40)

Each of Her knees is like a single piece of ruby (again red colour) appearing like a crown.

Lalitha Sahasranamam 41 – 46

Indragopa-parikṣipta-smaratūṇābha-jaṅghikā इन्द्रगोप–परिक्षिप्त–स्मरतूणाभ–जङ्घिका (41)

Her calf muscles look like the quiver of Manmatha, the god of love.  Saundarya Laharī (verse 83) says “In order to win the heart of your Lord Śiva, the five arrowed cupid God of love has made your legs into an arrow case with ten arrows (toe nails).”

Gūḍha-gulphā गूढ–गुल्फा (42)

She has round and well shaped ankles that are hidden.

Kūrma-pṛṣṭha-jayiṣṇu-prapadānvitā कूर्म–पृष्ठ–जयिष्णु–प्रपदान्विता (43)

The arch of her feet is more beautiful and curvier than tortoise’s shell.  But Śaṇkarā expresses his anger for comparing Her feet to that of tortoise shell, which is hard.  Saundarya Laharī (verse 88) says “The toes of your feet is the one that sustains this universe (he is not even comparing the entire feet, he says only about the toes).  Lord Śiva knows the softness of your feet that is why He held your feet with great care during your marriage ceremony.  How dare they (possibly Vāc Devi-s) compare such soft feet to that of tortoise shell?”  This also confirms that Sahasranāma is much older than Saundarya Laharī.

Nāma-s 41, 42, and 43 are as per the features described in sāmudrikā lakśanā (study of body parts).

Nakhadīdhiti-saṃchanna-namajjana-tamoguṇā नखदीधिति–संछन्न–नमज्जन–तमोगुणा (44)

The rays of Her nails remove the ignorance of those who bow before Her.  When Deva-s and asura-s (demons) pay their reverence to Her by bowing, the rays of the gems emanating from their crowns are in no comparison to the rays emanating from the nails of Her feet.  The rays that come out of Her nails destroy the tamo guṇa (inertia) and ignorance of those who worship Her.

It is also said that She does not bless with Her hands, but with Her feet.  She does not have abhaya and varada hands.  Normally one can notice that most of the Gods have four hands, out of which one is meant for blessings and another for giving boons.  Lalitai does not have these two hands as She has four powerful goddesses (nāma-s 8, 9, 10 and 11) in Her four hands.  The two acts of blessings and granting boons are done by Her lotus feet.

Pada-dvaya-prabhā-jāla-parākṛta-saroruhā पद–द्वय–प्रभा–जाल–पराकृत–सरोरुहा (45)

The beauty of Her feet is much more than a lotus.  Generally lotus flower is compared to the eyes and feet of gods and goddesses.  In Saundarya Laharī (verse 2) says “Gathering tiniest speck of dust from your lotus feet, Brahma creates the worlds, Viṣṇu sustains them and Śiva pulverising them into ashes besmears His body with them.”

There are opinions that She has four feet.  They are known as śukla, rakta, miśra and nirvāna. The first two rest in ājña cakra, the third on the heart cakra and the fourth on the sahasrāra.  Each of these feet is ruled by Brahma, Viṣṇu, Rudra and Sadāśiva.  They stand for creation, sustenance, dissolution and the last one for liberation (or recreation).

In Hindu mythology, every act of Nature is represented by a god or goddess.  For example, water is represented by lord Varuṇa, fire is represented by Agni, wealth by Kubera, death by Yama etc.  It is nothing but worshiping the Nature and the cosmos.  Since there are so many forces and energies in the universe, each of them is represented by a god.

Saundarya Laharī (verse 3) says, “The particles of dust at your feet serve to remove the inner darkness of the ignorant.”

Siñjāna-maṇi-mañjīra-maṇḍita-srīpadāmbujā सिञ्जान–मणि–मञ्जीर–मण्डित–स्रीपदाम्बुजा (46)

She is wearing anklets made out of precious gems that shine.

It is to be noted that five nāma-s 42 to 46 describe only about Her feet.  When Her feet alone are described in such a detailed manner, it is beyond human comprehension to think about Her powerful form.  This is made so by Vāc Devi-s, to impress about Her prākaśa vimarśa mahā māyā svarūpinī form.

Lalitha Sahasranamam 46 – 52

Siñjāna-maṇi-mañjīra-maṇḍita-srīpadāmbujā सिञ्जान–मणि–मञ्जीर–मण्डित–स्रीपदाम्बुजा (46)

She is wearing anklets made out of precious gems that shine.

It is to be noted that five nāma-s 42 to 46 describe only about Her feet.  When Her feet alone are described in such a detailed manner, it is beyond human comprehension to think about Her powerful form.  This is made so by Vāc Devi-s, to impress about Her prākaśa vimarśa mahā māyā svarūpinī form.

Marālī-manda-gamanā मराली–मन्द–गमना (47)

Her walking gait is like a female swan.  When She comes out of the kunda (nāma 4) and walking towards gods and goddesses, Her gait is described like this.  The fact is that Her gait cannot be compared to that of swans, as Her gait is incomparable.  In order to give an idea about Her gait such visual comparisons are made.  Saundarya Laharī (verse 91) says, “Oh! Goddess of graceful gait! Your household swans, as if intent on practising to balance their steps with tripping gait, do not abandon your feet.”

With this nāma the subtle description of Śaktī kūṭa of Pañcadaśī is concluded.

Mahā-lāvanya-śevadhiḥ महा–लावन्य–शेवधिः (48)

She is the treasure house of beauty.  Saundarya Laharī (verse 12) says “The best of thinkers such as Brahma and others are at great pains to find a suitable comparison to your beauty.  Even the celestial damsels, out of great eagerness to get a glimpse of your splendour, mentally attain a condition of absorption into Śiva, which is unobtainable even by penance.”

Sarvāruṇā सर्वारुणा (49)

Sarvam + aruṇam = everything in red.  Everything associated with Her is red.  This fact has been highlighted in various nāma-s.  Saundarya Laharī (verse 93) says karuṇā kācid aruṇā meaning that Her compassion which is red in colour is beyond comprehension.

The same nāma is in Lalitā Triśatī (138).  Yajur Veda (4.5.1.7) ‘saysasau yastāmro aruṇa uta babhruḥsumangalaḥ’ (this comes under Śrī Rudraṁ 1.7) which says that aruṇa (the colour of the sun at the time of dawn) is copper red in colour which is auspicious. ‘The colour of red is auspicious’ says Śruti (Veda-s).   No other authority is needed to ascertain Her complexion.

Anavadyāṅgī अनवद्याङ्गी (50)

Every part of Her body is flawless and in accordance with samudrikā lakśana or śāstra.  She is nirguṇa Brahman (without attributes) as well as saguṇa Brahman (with attributes).  When She is known as saguṇaBrahman She is with form and attributes.  Saguṇa Brahman is discussed here.  Brahman is always flawless.

Sarvābharaṇa-bhūṣitā सर्वाभरण–भूषिता (51)

She is adorned with all types of ornaments.  The Kālika Purāṇa mentions forty types of ornaments.  Parasurāma Kalpa Sūtra, one of the authoritative texts on Śrī Cakra pūja (ritual worship) mentions more number of ornaments that adorn Her.  The nāma 140 in Lalitā Triśatī conveys the same meaning.

Though many believe that the description of her physical form ends with this nāma, some scholars are of the opinion that physical description ends with nāma 55 only.  However 48 to 51 describe Her form of prakāśaand vimarśa combine.

Śiva-kāmeśvarāṅkasthā शिव–कामेश्वराङ्कस्था (52)

Her seating posture begins from this nāma.  She sits on the left thigh of Śiva.  This is the form of saguṇa Brahman.  Śiva is prakāśa form and self illuminating and Śaktī is His vimarśa form.  It is good to meditate upon this posture of Them.  Why She is sitting on his left thigh?  Heart is on the left side and She is said to be Śiva’s heart (could also mean love).

Kāma means handsome, desire, god of love Manmatha. Kāma also means knowledge.  Śiva means auspicious. Īśvara means the supreme ruler.  Knowledge is said to be the form of Śiva.  Perception of heart and mind is the knowledge.  Here all the qualities of the saguṇa Brahman are covered.  This is saguṇaBrahman because it talks about forms and qualities.  Nirguṇa Brahman does not have form and attributes.  When māyā or illusion is still associated with Brahman it is called saguṇa Brahman.  This saguṇa Brahmanis called Śaktī or prakāśa vimarśa mahā māyā svarūpinī.  Why kāmā is mentioned here?  This kāmā does not mean Manmatha, the god of love.  It means the supreme, not the desire with which this word is associated.  The desire of the Brahman to create the universe is executed through Śaktī, the auspicious form of the Supreme ruler Śiva.  This nāma actually talks about static and kinetic form of energies in unison.  This also could mean the creation of the universe.

Lalitha Sahasranamam 53 – 54

Śiva शिवा (53)

There is no difference between Śiva and Śaktī; hence she is called as Śiva.  Śiva also means auspiciousness.  She is the embodiment of auspiciousness.  She is the icchā form of Śiva.  There are three types of śakti-s – icchā (desire), jñāna (knowledge) and kriyā (action).  Since Śiva is the Brahman and as such He does not have any desires.  But His icchā form is reflected in the form Lalitai.  Here desire means desire to self-realization. “Yatā Shivā –tatā Devi; Yatā Devi- tatā Shivā” is the saying.  Wherever Śiva is, there will be Śaktī and wherever Śaktī is, there will be Śiva.  That is why it is said there is no difference between Śiva and Śaktī. Elsewhere it is said that Pārvatī and Parameśvara cannot be separated from each other. This is compared to a word, which cannot be separated from its meaning.  They are considered as father and mother of the universe.  Scriptures say that there is no difference between Umā (Śaktī) and Śankarā (Śiva).  Śankarī is the consort of Śiva and is known as Śiva – Śankarī.

She is the māyā Śaktī that is connected to one’s consciousness.  How does she look like?  She is knowledgeable, self-illuminating (remember our discussions on self-illuminating Brahman), without qualities, the cause of destruction of saṃsārā (desires and related issues) and the bliss.  She is Śiva, the supreme Devi, the ocean of mercy and compassion.  Men of intellect get everything out of Her.

There are two important points mentioned here.  One is that, Lalitai is in no way different from Śiva.  Both Śiva and Śaktī are in a single form only.  Only out of ignorance, we worship them as two separate individuals.  Secondly, assuming that we continue to worship Her individual form that has been described in the above verses, still we get all auspicious things.  This aspect is discussed in subsequent nāma-s also.

Svādhīna-vallabhā स्वाधीन–वल्लभा (54)

Her consort (Śiva) belongs to Her alone.  This confirms the interpretation of the previous nāma.  We have been discussing that Śiva alone created Her to take care of His three acts.  For this exclusive purpose, Śivacreated Śaktī, the kinetic energy as opposed to the static energy of Śiva.  As She is the only creation of Śiva, it is said that Śiva belongs to Her alone.  Śiva is the cause of this universe and Śaktī is His power.  Without this combination, the universe cannot exist.  This is also confirmed by Saundarya Laharī (verse 1). Without being united with Śaktī, Śiva cannot even make a single move.

Possibly this can also be interpreted as follows:  Brahman is omnipresent.  Soul is the jīva where karma-s of living beings are embedded.  Neither Brahman nor soul in their individual capacity can create a life.  Brahman needs the soul to function with a gross form and the soul needs the Brahman to get a birth.  Saundarya Laharī (verse 1) says that Śiva cannot act alone.  In the same way Śaktī also cannot act alone.   Since the verses are about Śaktī, generally negative points (not qualities) in such cases are vetoed. It is poetic way of expression.

With this verse, the physical description of Lalitai is concluded.  From nāma-s 53 to 64 it is going to be the description of Śrī Nagara, the place where Lalitai lives.  It can be observed in nāma-s 13-54, while describing physical form of Lalitai, some of them are delicate to discuss.  Not only in this Sahasranāma, but also in Saundarya Laharī such descriptions are found.  Generally a question arises, whether such descriptions are justifiable, beyond a certain level.  There could be two possibilities for such narratives.  One is the possibility of poetisation, which is generally allowed in poems.  One can apply this to Saundarya Laharī, composed by Ādi Śaṅakara.  How a great sage like Śaṅakara can make such descriptions?  Śaṅakarā is no ordinary person.  He is said to be the incarnation of Lord Śiva.  If this is true his descriptions can be accepted, subject to the question why he should express such things in public.  It is difficult to know the right answer.  There should be something extremely subtle in such descriptions, which cannot be comprehended by ordinary humans.  Take this Sahasranāma composed by Vāc Devi-s, who are always with Lalitai.  Further, this Sahasranāma was recited in the presence of Lalitai Herself.  If She found something wrong with the verses, She could have burnt these Vāc Devi-s.  She did not do so.  So, it is clear that such descriptions are approved by Lalitai Herself.  Her Pañcadaśī mantra is meditated upon Her bodily parts which are considered to be highly secretive in nature, though discussed moderately in this edition.

Following could be the reasons for such descriptions in this Sahasranāma and elsewhere. The first point is, in any poetic visualization, such narratives are permitted.  Poetic skills are expressed through such descriptions.  Second thing is to test a devotee whether he gets excited on such descriptions.  This is a sort of test before proceeding to higher awareness.  Thirdly, such descriptions are part of māyā played by Śaktī.  Unless māyā goes away from a person, realizing the Brahman is not possible and hence such descriptions fall under the gaze of māyā.  It could also mean the kuṇḍalinī energy and its path.  But beyond such reasoning one can think of, none has authority or right to analyze such narrations.  One has to understand that the world of illusion is full of desires and one has to cross such desires to reach higher planes of consciousness only after knowing such realities, as realising the reality alone leads to the Brahman.  Before closing the discussion on this subject, one should not forget that nirguṇa Brahman is formless and to realize nirguṇa Brahman, one has to realize the saguṇa Brahman (with qualities and form) first.  Possibly such narrations could help those not-so-intelligent (those who never heard about the Brahman) people to at least visualize the saguṇa Brahman, perhaps a stepping stone to spirituality.

Lalitha Sahasranamam 55 – 58

• Lalitha Sahasranama – An Interpretation of 1000 Names!!!
• Lalitha Sahasranamam 55 – 58

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Lalitha Sahasranamam 55 – 58

Sumeru-madhya-śṛṅgasthā सुमेरु–मध्य–शृङ्गस्था (55)

From this nāma   till 63, the narration of Her abode begins.

Sumeru means in the midst of mountains called meru.  She lives in the centre of Meru Mountains.  Vāc Devi-s in nāma   52 said that Lalitai is seated on the left thigh of Śiva, union of static and kinetic energies.  Now they are discussing about her palace.  Meru mountain range has three peaks and if a line is drawn connecting them, a triangle is formed.  In the midst of this triangle there is a taller peak than the rest of the three where in Lalitai resides.  Sage Durvāsa in his master piece Lalithāstavaratna says “I salute the three peaks (the shorter ones) which are abodes of Brahma, Viṣṇu and Śiva.  In the midst of these peaks, there is another peak much higher than the other three.  The golden rays are beautifying this peak and I worship it.”

Possibly this could be the description of Śrī Cakrā.  In the middle of Śrī Cakrā there is a triangle and in the centre of this triangle there is dot called bindu in which Lalitai lives with Her consort Mahā Kāmeśvara.   Nāma 52 is contemplated on this bindu.

Śrīman-nagara-nāyikā  श्रीमन्–नगर–नायिका (56)

She owns this auspicious and wealthy city called Śrī Nagara.  There are two narrations about this Śrī Nagara.  One is found in Durvasa’s Lalithāstavaratna and another in Rudra Yāmala (as told to Pārvatī by Śiva).  The former says that Śrī Nagara was constructed by celestial architect Viśvakarma.  Rudra Yāmala says that Śrī Nagara is in the midst of ocean of milk as an island called Ratnadvīpa  (island formed out of precious gems).  In the midst of Śrī Nagara there is another city called Śrī Vidya that is surrounded by twenty five walls, each wall representing a tattva.  So, She is the queen of such a place, from where She performs all Her three acts of creation, etc.

Cintāmaṇi-gṛuhāntasthā चिन्तामणि– गॄहान्तस्था (57)

She lives in a palace constructed out of Cintāmaṇi, one of the most valuable gems.  This gem is supposed to give whatever is desired.  This palace is on the northern side of Śrī Nagara, the city.  All the gods and goddesses go to this place to worship Her.  This is supposed to be the place of origin of all mantra-s.  Worshipping this place eradicates all mental afflictions.

Pañca-brahmāsana-sthitā पञ्च–ब्रह्मासन–स्थिता (58)

She is seated on a throne made up of five Brahmans.  The five Brahmans are Brahma, Viṣṇu, Rudra, Īśānaand Sadāśiva (Some used to say Brahma, Viṣṇu, Śiva, Mahādeva and Sadāśiva).  Śiva, Mahādeva, Sadāśiva, Kāmeśvara are the different forms of Śiva.  Each form represents different acts.  Saundarya Laharī (verse 92) says that “Brahma, Viṣṇu, Rudra, Īśvara form the support of Your throne and Sadāśiva is the seat of Your throne”.  This nāma affirms Her highest authority of the universe.  But, Surely Vāc Devi-s could not have meant to name Brahma, Viṣṇu etc as support of Her throne and Sadāśiva as Her seat.  There is another interpretation for this Pañca-Brahman.  This could possibly mean the basic elements.  We have five cakra-s in our body (mūlādhāra to viśuddhi) and each of these cakra-s represent one element.  Mūlādhāra – earth element, svādhiṣṭhāna – water element, maṇipūraka – fire element (some are of the opinion that svādhiṣṭhāna is fire element and maṇipūraka is water), anāhata – air element and viśuddhi –ākāś or ether element.  Lalitai is sitting on these five elements, each element forming four legs of Her throne and one forming the seat.  This seems to be appropriate as She is the creator and creation is made out of the five basic elements only.  After crossing these cakra-s, one has to proceed to ājñā cakra where mind is controlled and then proceed to the crown cakra where the union of Śiva and Śaktī takes place.  This explanation suits the interpretations of certain other nāma-s in this Sahasranāma.   Nāma-s 249 and 947 also speak about this concept.

Lalitha Sahasranamam 59 – 63

Mahāpadmāṭavī-saṃsthā महापद्माटवी–संस्था (59)

She dwells in a great forest full of lotus flowers.  Lotus flower grows only in water.  Nature’s bounty has been mentioned here.  Big mountains with high peaks were referred earlier.  Now indirectly the water bodies are mentioned.  Mahāpadma also refers to a type of elephant.

This nāma talks about the crown cakra or sahasrāra, situated above the six cakra-s of our body.  A minute aperture in the centre of sahasrāra is called brahmarandhra or padmāṭavī.  The divine energy enters human body through this aperture only.  Human contact with higher planes is established through this aperture.  This aperture is connected to all the six cakra-s.  Lalitai conjoins Her consort Śiva in sahasrāra.  This nāma talks about Her domicile in the middle of a thousand petal lotus or sahasrāra.

Kadaṃbavana-vāsinī कदंबवन–वासिनी (60)

She lives in the middle of kadaṃba trees whose flowers have divine fragrance.  Her Cintāmaṇi graha is surrounded by a forest of kadaṃba trees.  Nature’s greenery is mentioned here.  By such narrations, Vāc Devi-s describe Her pṛthivī tattva, the Nature.  She is also called Mother Earth.  There are about twenty five walls around Her Cintāmaṇi graha, each wall representing a tattva. This Kadaṃba vana (kadamba forest) is situated between the walls of gold (eighth wall) and silver (seventh wall).

It is interesting to note that all the goddesses of Śrī Cakra intersect each other in the place between seventh and eighth walls.  There are twelve Vedic (solar) months corresponding to English calendar.  These twelve months are grouped under six ṛtu-s, each ṛtu consisting of two months.  Each ṛtu is ruled by a god.  These six gods along with their wives live in their palaces situated between third and eighth walls or forts of Śrī Pura.

In between the walls of gold and silver Mantrini Devi who is also called Śyāmala Devi has a palace where She resides.  She is the authority of ninety bīja-s of Brahma Vidyā.   Refer nāma 10.

Vāc Devi-s narrate how Lalitai controls even minute things.  From the literal angle certain nāma-s may appear insignificant.  But each and every nāma of this Sahasranāma has inner and secretive meaning and also a bījākṣara.  By and large, such secretive meanings are not disclosed to everyone.  People knowing the secretive nature of this Sahasranāma are extremely rare to find.

Sudhā-sāgara-madhyasthā सुधा–सागर–मध्यस्था (61)

She resides in the middle of the ocean of nectar.  Sudhā means nectar, sāgara means ocean and madhyasthā means centre.  Sudhā-sāgara is a place in sahasrāra.  Just before sahasrāra, there is a place called soma cakra.  When kuṇḍalinī reaches this soma cakra, due to the extreme heat, a liquid flows down through the throat (nāma 106).  This liquid is called sudhā as its viscosity and taste resembles nectar.  This liquid is also called amrṭavarśinī. Amrṭam also means nectar.   She being present in the middle of this soma cakra in the midst of ocean of nectar causes this nectar to flow into all the 72,000 (nāḍi-s) nerves of human body.  It is said that, if this nectar flows into our body, it does not cause death to the physical body.  However this is possible only during advanced stage of kuṇḍalinī meditation.  This is said to be the reason for long life of great sages.

Sudhā sindu also means the bindu in the centre of Śrī Cakra.  This is mentioned in Saundarya Laharī (verse 8).  This nāma attains great importance because it talks about amrṭavarśinī and the bindu.

Kāmākṣī कामाक्षी (62)

She has lovely eyes.  Her eyes are full of grace, compassion and mercy for the universe.  That is why, Her eyes are so beautiful.  She fulfils all the desires of Her devotees by Her looks alone.  Normally, our thoughts are reflected through our eyes.  Kāmā is the combination of two bīja-s kā + mā.  kā means Sarasvatī and  mā  means Lakṣmī.  These two goddesses are said to be the eyes of Lalitā.  Kāmā also means Śiva.  This can mean that She is the eyes of Śiva.

Kāmadāyinī कामदायिनी (63)

She fulfils whatever  is desired.  There are several interpretations for this nāma.  Kāma means Kāmeśvara, a form of Śiva.  Dāyini means giver.  It has been discussed earlier that Śaktī alone leads to Śiva and there is no direct access to Him. She takes Her devotees to Śiva, the supreme prakāśa form, the nirguṇa Brahman(Brahman without attributes).  She is like a veil around Śiva and unless this veil is removed, Śiva cannot be realized.  This veil can be removed only at Her will.

Brahma, the creator gave Her two names Kāmākṣī and Kāmeśvarī.  This is because of Her omniscient nature.  Brahma honoured her with these two names, because He was so impressed with all Her activities, which She does by mere glance.  This interpretation indicates Her vimarśa form.  Dāyini also means inheritance.  She inherits Śiva, meaning that Śiva belongs to Her (possible obsession!).

The 59^th  nāma secretly refers to Vārāhi Devi, 60^th  nāma   refers to Śyamalā Devi, 61^st  nāma   to KāmākṣīDevi and 62^nd  nāma refers to Mahā-tripura-sundarī (nāma 234, another form of Śaktī).  These references are highly subtle in nature.

With this, the description of Her physical or gross form ends. Nāma-s 64 to 84 narrate the slaying of demon Bhandāsura. Here begins the narration of Her Supreme form and these recitals are also equally secretive in nature.

Lalitha Sahasranamam 64 – 65

Devarṣi-gaṇa- saṃghāta -stūyamānātma-vaibhavā  देवर्षि–गण–संघात–स्तूयमानात्म–वैभवा (64)

From this nāma, till nāma 84, Her slaying of demon Bhaṇḍāsura is described.  Deva + rṣi + gaṇa.  Devameans gods and goddesses, rṣi means sage and gaṇa means demigods.  Agni purāṇa says that there are seven types of gaṇa-s.  For example Rudra gaṇa-s mean the assistants or helpers to Śiva.  There is a separate stanza (11) in Śrī Rudraṁ offering prayers to Rudra gaṇa-s.  Rṣi-s mean great sages like Vasiṣṭha, Nārada, etc. Nārada is also called Deva rṣi.  She is worshipped by gods, goddesses, sages, demigods and goddesses.  Stūyamānātma means worshipping.  Vaibhavā means all pervading.  Only Brahman or Pramātman is all pervading.  Deva-s and rṣi-s will not worship anybody below the grade of the Supreme Brahman.  So this indirectly implies Her status of nirguṇa Brahman.

It is also said that sage Nārada (deva) approached Lalitai to slay demon Bhaṇḍāsura who was causing immense trouble to Deva-s and rṣi-s.  The deeper meaning of this nāma is – demons here mean the ego arising out of ignorance.  Lalitā is approached by them to absolve them of their ego, as She alone is capable of absolving them.  Sins are committed because of ego.

Bhaṇḍāsura-vadhodyukta-śakti-senā-samanvitā भण्डासुर–वधोद्युक्त–शक्ति–सेना–समन्विता (65)

She is ready with Her army to wage a war against Bhaṇḍāsura.  Her army consists of various goddesses mentioned in Śrī Cakra.  There is a story associated with this nāma. Manmatha, the god of love was burnt by Śiva to ashes.  Gaṇeśa, playfully collected the ashes of Manmatha and created a man.  Brahma, the lord of creation on seeing Gaṇeśa’s act said bhaṇda bhaṇda meaning well done.  That was how the demon was named as Bhaṇḍāsura.  Since Manmatha was burnt by the fierce fire of the third eye of Śiva, Bhaṇḍāsurawas said to be all powerful.  He was an embodiment of evils.

Bhaṇda also means bondage.  Śiva Sūtra (I.2) says jñānam bhandaḥ.  The explanation given to bhandaḥ is limited knowledge.  This means ignorance is the cause for bondage.  Bondage refers to attachments, desires etc.  Since lack of knowledge is the cause for duality, it is called bondage.  If one has knowledge, he will say I am That (Brahman).  Innate nature or unconditioned state of mind is called ānava mala. It refers to the limitation pertaining to empirical individual.  It is the primal limiting condition which reduces universal consciousness to a jīva or individual soul. This state of mind is called innate because, the mind does not realise the Brahman and as a result gets bonded.  Liberation is needed to get out of this bondage.  This liberation is possible only with knowledge.  There is another interpretation for such a situation in Śiva Sūtra(I.6) which says that by intense awareness, the various śakti-s (various acts of Śaktī) are united causing the disappearance of the universe (māyā or illusion and duality), leaving the Supreme Consciousness (the Brahman) to be realized.  This process is nothing but Self-realization.

The secretive meaning of this nāma is – Lalitai is ready to give us liberation from the cycles of birth and death, provided we have inclination to know about Her.  Bhaṇḍāsura is an embodiment of ignorance and resultant evil acts.  She is ready to wage a war against ignorance and its associated acts.  Śakti-senāmeans Her different acts, not just creation but sustenance and dissolution as well.  Her different acts are symbolically represented by various goddesses represented in Śrī Cakra (nāma   996).

Lalitha Sahasranamam 66 – 67

Sampatkarī-samārūḍha-sindhura-vraja-sevitā सम्पत्करी–समारूढ–सिन्धुर–व्रज–सेविता (66)

She is worshipped by herds of elephants headed by Sampatkarī.  Sampatkarī Devi has already been discussed in nāma 9.  There is also a mention about Sampatkarī Vidyā, which is considered as very powerful.  There is a three syllable bījākśarā hidden in this nāma   that is used in sampatkarī vidyā.  Though this bījākśarā is considered very secretive in nature, this has been already discussed in nāma   9.  The bījākroṁ (क्रों) is formed out of three alphabets –ka + ra + ma with a bindu.  The alphabet ka stands for joy and fame.  The alphabet ra is considered as powerful as it is the bīja of agni, the fire.  Any mantra with rabestows supernatural powers.  The alphabet ma stands for comforts in the present and future births. The repeated chanting of kroṁ will give all-round prosperity and happiness.  No mantra will fructify without ātmabīja, which should be initiated by one’s Guru.

The knowledge, the knower and the known together are called a triad.  The knowledge of realising that all the three are the same is called sukha-sampatkar.    Śiva Sūtra (I.19) says śaktisandhāne śarīropattiḥ.  This means ‘single pointed union (union with intensity and constant awareness) with Śaktī.  {śaktisandhānā means that one need not pray to Śiva  asking for favours.  If one is able to energise his thoughts, what is sought for is achieved. Sandhānā is one of the essential factors of spirituality.   Conglutination of fixedness and intensity of awareness are the primary factors in spiritual progression.  Without developing the abilities of sandhānā, it is said that initiation into mantra will not fructify and consequently mantra’s contrivance will never be attained.}

If Lalitai is meditated upon with the bīja kroṁ the meditator will be endowed with everything that is desired.  This could also be interpreted as advancement to the higher level of spiritual realization.

Āśvārūḍhā-dhiṣṭhitāśva-koṭikoṭibhi-rāvṛtā आश्वारूढा–धिष्ठिताश्व–कोटिकोटिभि–रावृता (67)

Lalitai is surrounded my many horses headed by Aśvārūḍhā Devi, about whom we have discussed in nāma 8.  Aśvārūḍhā Devi is the chief of the horses used in the war.  The face of this Devi also looks like a horse.  Aśvārūḍhā’s mantra consists of thirteen bīja-s and considered to be very powerful.  Out of the thirteen bījākṣara-s, four are recited in the regular order at the beginning and in the inverted order at the end.  This is called mantra sampuṭa.  Sampuṭa means caged.  Such types of mantra-s fructify quickly.

Senses are compared to horses as they run faster and without control, if let loose.  Mind is the jockey of the horse as mind alone can control the senses. Śiva Sūtra (I.12) says, ‘vismayo yogabhūmikāḥ’. The meaning is slightly complicated but one certainly needs to understand this. The literal meaning is ‘the stations and stages of yoga constitute, fascinating wonder’.   Stations mean cakra-s.  In these stations consciousness arrives and moves to the next station or higher cakra-s.  The consciousness above sahasrārā or the consciousness outside the physical body of the yogi is called turya stage.  In this stage yogi’s senses are totally under the control of his inner self which is also called supreme consciousness.  In this stage the yogi realises the bliss.  In other words realising our own inner self is the ultimate joy that leads to bliss. Station could also mean a well activated ājña cakra, where one could control his senses.  Stages mean the level of consciousness.  The highest stage of consciousness is called turya stage.  The will power with which a yogi establishes his commune with Śiva is called Umā or Kumārī.  A yogi treats everything as the same.  He does not distinguish between external and internal, I and his, good and bad, etc.

This explanation is not out of place here as this nāma talks about controlling senses that wander like horses.  There are plenty of spiritual rewards for controlling the senses. Śaktī alone is capable of taking one to Śiva, the Supreme Brahman. Śaktī is māyā. Unless māyā is dispensed with, the Supreme Self cannot be realised. The will power for establishing commune with Śiva is provided only by Śaktī who is called Umā in Śiva sūtra-s.

Therefore, Lalitai manifested in different forms and names is the cause for sense-impressions and She alone can remove those impressions, to proceed to higher planes of consciousness and to establish commune with Śiva.  Once Śiva is realized, one eternally remains in bliss.

Katha Upaniṣhad says senses are horses and the body is the chariot.  Objects are the road and Self is the enjoyer (owner of the chariot and horses).  Knowledge is incapable of discriminating between good and bad and when connected with uncontrollable mind, then it is like a charioteer or the driver who has to deal with the uncontrollable horses (mind out of control causing all types of miseries).  Such explanations are found in Devi Māhātmya (Durgā saptasatī) and Bhagavad Gīta as well.

Lalitha Sahasranamam 68 – 69

Cakrarāja-rathārūḍha-sarvāyudha-pariṣkṛtā चक्रराज–रथारूढ–सर्वायुध–परिष्कृता (68)

Cakrarāja is the chariot of Lalitāmbikā in which She travels along with all types of weapons.  Weapons mean the ways of attaining suddhavidyā or pure knowledge which is called the knowledge of the Brahman.  This chariot consists of nine tiers.  There are other two chariots that accompany this Cakrarāja the details of which will be discussed in the next two nāma-s.  This Cakrarāja is said to mean the Śrī Cakra, the place of Lalitāmbikā.  Pariṣkṛtā means adorned.

A brief knowledge of Śrī Cakrā becomes a necessity to understand this nāma. Śrī Cakrā consists of nine partitions or angles broadly divided into five Śaktī cakra-s and four Śiva cakra-s.  The triangles facing upwards are called Śiva cakra-s, and the triangles facing down are Śaktī cakra-s.  Śrī Cakrā contains forty four triangles in which forty three goddesses (44^th is Lalitai) and seventy nine yoginī-s (demi-goddesses) live.  All the gods and goddesses are said to reside in Śrī Cakra and that is why it is said that one can perform pūja to any god/goddess in Śrī Cakra.  The nāma 996 Śrī Cakrārāja nilayā confirms Her domicile in Śrī Cakra.

Cakrarāja also means the six cakra-s (mūlādhārā to ājña). Ratha means base or foundation.  Arūḍha means control and sarvāyudha means pure knowledge which is called suddhavidyā.  The six cakra-s form the foundation to attain pure knowledge through which mind can be controlled in the sixth cakra. The five psychic cakra-s represent the five basic elements and the ājña cakra represents mind.  Therefore to control the basic elements and the mind, pure knowledge becomes essential.  When cakra-s are controlled, siddhi-s are attained.  When we discuss about suddhavidyā let us also know what Śiva Sutra (I.21) says.  It says ‘śuddhavidyodayāccakreśatva siddhiḥ’.   This means that only through suddhavidyā (pure knowledge), mastery can be attained over śakti-s.  Śaktī-s here means the cakra-s.  When one is able to attain mastery over the cakra-s, through the pure knowledge, he can attain the state of Śiva.  State of Śiva means oneness with Śiva.  In this stage except Śiva nothing exists.  Possibly this could mean that he sees everything and everybody as Śiva.  This stage is called oneness with universal consciousness.  Suddhavidyā is possible only if māyā goes.  Kṛṣṇa says in Bhagavad Gīta “all sacrifice of work culminates in transcendental knowledge”.  The word transcendental means the knowledge of the Supreme.  The ultimate meaning is that when mastery over the cakra-s and mind is attained, there is nothing one needs to do except to be with the Brahman always.

One has to really admire Vāc Devi-s about their knowledge of expressing the secrets of Self-realization in such a subtle way.

Geyacakra-rathārūḍha-mantriṇī-parisevitā गेयचक्र–रथारूढ–मन्त्रिणी–परिसेविता (69)

In the previous nāma it is seen that two chariots always accompany the Cakrarāja chariot.  Out of the two, the first one is being discussed here, which is called Geyacakra chariot.  This is the chariot of Mantrinī Deviwho is also called Śyamalā Devi, about whom we have discussed in nāma10.  Mantrinī Devi who ownsgeycakra worships Her is the literal meaning.  As Mantrinī is one of Her ministers, Mantrinī Devi holds Lalitai in high esteem and chooses to worship Her.  Worshipping is different from respecting.

We have seen that there are seventy nine yoginī-s in Śrī Cakrā.  yoginī-s are the great worshippers of Lalitāmbikā.  These yoginī-s are also called mantrinī-s (different from Mantrinī or Śyamalā Devi).  They are the masters of Śrī Vidyā rituals.  This nāma   could possibly mean the Śrī Vidyā worship by these yoginī-s.   Geya also means important.  Geyacakra means important cakra, which is Śrī Cakra.  Those who meditate Her in Śrī Cakrā attain mantra siddhi easily.  Such a person who attained siddhi is called mantrinī.  She is worshipped by those who attained mantra siddhi of Pañcadaśī or ṣodaśī as these are the two main mantra-s of Lalitāmbikā.  The importance of worshipping Śrī Cakrā is emphasized here.  Human body is compared to Śrī Cakrā in many scriptures.  The nine partitions of Śrī Cakrā are compared to nine parts of our body –  the orifice in the crown cakra is head,  ājña cakra is forehead, viśuddhi cakra is neck,  anāhata cakra is heart, maṇipūra cakra is navel, the hip (possibly includes both svādhiṣṭhāna and mūlādhāra cakra-s) and thighs and the feet.  It is pertinent to note that the divine energy enters our body through the orifice in the sahasrārāand excess energy if any is grounded through our feet.

Śiva Sūtra (II.3) talks about the secret of mantra-s.  The illuminating “I” consciousness existing as an essential constituent of various mantra-s (like Pañcadaśī and ṣodaśī), whose essence is the knowledge of realizing the Brahman, is the secret of mantra.  Therefore mantra-s are not just the combination of letters, but the Śaktī Herself.  Hence these letters are called Mātṛka (Mātṛka means coming from or belonging to a mother. Please refer nāma 1 Śrī Mātā, the Supreme Mother).   In the initial stages of spirituality, chanting of mantra-s is considered essential.

In this nāma, the importance of mantra and considering our own body as one with Śrī Cakra are emphasized.  Considering our body as the one with Śrī Cakra means that She is not different from us, the main principle of Self-realization.

Lalitha Sahasranamam 70

Kiricakra-rathārūḍha-daṇḍa-nāthā-puraskṛtā किरिचक्र–रथारूढ–दण्ड–नाथा–पुरस्कृता (70)

Kiricakra ratha is the chariot of Daṇḍanāthā Devi who is also called Vārāhī Devi.  This Devi is considered as very powerful and was already discussed in nāma 11.  Kiri means Vārāha.  Vārāha means boar (pig).  Her face is like a pig.  Her chariot is also in the shape of a pig.  She is called Daṇḍanāthā because she always carries a daṇḍa (staff) with her.  Kiri means rays of light and light here means creation.  Possibly this could mean that light is the beginning of creation.  The holy Bible says (Genesis.I.3) “And God said, let there be light:  There was light”.  Cakra means the cycle of creation, sustenance and dissolution.  A yogi sits on kiri cakra chariot, meaning that he undergoes the process of creation, sustenance and dissolution.  But he is not subjected to the fear of death.  How somebody can be beyond death?  Death means the destruction of the physical body and not the ātma or soul.   A yogi is not concerned about his physical body.  Why he is not concerned with his physical body?  This is answered by Śiva Himself in Śiva Sūtra that a yogi considers pleasure and pain as external not affecting his ātma or Self.  Only if he is associated with antaḥkaraṇa,(mind, intellect, consciousness and ego) he will feel the pain in his body.  For him, his physical body is not an object worth considering.  As he is free from the bodily afflictions, he feels that he is alone, fully connected to the Supreme Brahman.  This was possible to him because he was able to identify his consciousness with the Supreme consciousness, which is called ‘the merger’ or ‘the union’ (union of Śaktīwith Śiva).  Vārāhī Devi is said to be in our ājña cakra.  This nāma indicates the importance of our inner Self and our physical body has nothing to do with the ātma.  Though the physical body suffers on account of our karma-s, the ātman is eternally pure and the unification of our self consciousness with the Universal Consciousness leads to the liberation, a stage without birth and death.

Nāma-s 68, 69 and 70 talk about the chariots of Lalitāmbikā, Mantrinī (Śyamalā) and Vārāhī. Mantrinī and Vārāhī occupy the next secondary position to Lalitāmbikā, the Supreme.  Without worshipping these two and without their permission, none can go anywhere near Lalitai. Mantrinī Devi is the Chief of Her ministers.  The entire administration of the universe is under the control of Mantrinī, which is confirmed in nāma 786 Mantriṇī-nyasta-rājyadhūḥ. Vārāhī is the chief of Her army.  Vārāhī has the capacity to drive away the evil forces.  If Vārāhī is worshiped on the 18^th day of the month of āṣāḍha (July-August), it is believed that those who have difficulties in getting married will get married.  These three chariots are always close to each other.  As discussed earlier, the chariots mean our mind, possibly the stages of our mind.

Lalitha Sahasranamam 71

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 (16^th 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. Lalitairesides 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 jñānirealizes the Brahman, he is aware of the Creator of this universe, as Brahman is the Creator.  Vahniprākārameans 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.}

Lalitha Sahasranamam 72 – 76

Bhaṇḍasainya-vadhodhyukta-śakthivikrama-harṣitā भण्डसैन्य–वधोध्युक्त–शक्थिविक्रम–हर्षिता (72)

When Her śaktī-s (army) destroyed the army of the demon Bhaṇḍasurā, She was delighted.

Bhaṇḍa also means ignorant soul afflicted with duality, sainya (army) also refers to duality (identifying the self as different from the Brahman), and vadha means destruction.  Lalitai is delighted when one destroys duality.  When duality is removed, it is an indication of the removal of the veil of māyā.  The duality can be removed only by internal exploration with the help of mind.

Nityā-pārākramāṭopa-nirīkṣaṇa-samutsukā नित्या–पाराक्रमाटोप–निरीक्षण–समुत्सुका (73)

Nitya means tithi nitya devi-s (refer nāma 71).  Lalitai was happy on observing the valour of these fifteen tithi nityā devi-s during the war.

When duality is destroyed and the veil of māyā is removed, the knowledge of Brahman continues to increase over a period of time.  Spiritual progress achieved cannot be reversed that easily (though it can be reversed in exceptional circumstances).  This is the secretive meaning of this nāma.

Bhaṇḍaputra-vadhodyukta-bālā-vikrama-nanditā भण्डपुत्र–वधोद्युक्त–बाला–विक्रम–नन्दिता (74)

Bālā is daughter of Lalitai and is nine years old.  Bhandāsura had thirty sons.  In spite of Lalitai advising Her daughter not to go to the battle field, Bālā prevailed upon her mother and waged a war against all the thirty sons of Bhandāsura and destroyed them.

In Śrī Vidya cult, the first initiation is always the mantra of Bālā.  If one attains siddhi in Bālā mantra, he can attain super natural powers by using rare herbs.  Certain herbs have divine qualities and are capable of conferring superhuman powers to a person provided he has attained siddhi in Bālā mantra.

Bālā is the aṅga devata of Lalitāmbikā.  Lalitai, Mantrinī and Vārāhī have aṅga devi-s, upāṅga devi-s and pratyaṅga devi-s.  Annapūrna Devi is upāṅga Devi and Aśvārūdā Devi is the pratyaṅga Devi of Lalitāmbikā.  (aṅga, upāṅga and pratyaṅga refer to gross, subtle and subtler limbs of Devi)

The sons of Bhadāsura represent the thirty tattva-s. Unless we cross these tattva-s, realization cannot take place.  A small effort (referring to Bālā) from us will destroy the evil effects of the tattva-s.

Mantriṇyambā-viracita-viśaṅgavadha-toṣitā मन्त्रिण्यम्बा–विरचित–विशङ्गवध–तोषिता (75)

She was delighted with the destruction of demon Viśaṅgavadha by Mantrinī (ṣyamalā) Devi.  Viśaṅga and Viśukra are the two brothers of Bhandāsura.  There were created by Bhandāsura from his shoulders.

There is bīja ‘vi’ (वि) in this nāma  .  The root of this bīja is the alphabet ‘va’ (व).  Va indicates two things.  It helps in attaining super natural powers.  Secondly it eradicates evil influences.  Mantrinī Devi represents the potency of mantra-s.  Viśaṅga means desires arising out of the evil effects of sensory organs.  Mantrinī Devi destroys such desires of the devotees of Lalitāmbikā.

Viśukra-prāṇaharaṇa-Vārāhī-vīrya-nanditā विशुक्र–प्राणहरण–वाराही–वीर्य–नन्दिता (76)

Viśukra is the brother of Bhandāsurā (refer the previous nāma). Vārāhī Devi slayed Viśukra and Lalitai was happy with the bravery of Vārāhī Devi.

Nāma-s 74, 75 and 76 talk about Bālā, Mantrinī and Vārāhī Devis.  Stain or impurities in Sanskrit is known as  mala.  The three Devi-s destroy the mental impurities that accrue through our sensory organs.  These impurities or stains are called mala, the worst of which is ego.  In the case of Bālā it can be interpreted as balā or strength.  One needs to have sufficient physical strength to receive the divine power, which is infused through our crown cakra and back head cakra.  Mantrinī possibly could mean the potency of Devi’s mantraslike Pañcadaśī or ṣodaśī.  According to several ancient texts, each mantra is be recited up to a particular number of times, followed by other rituals called puraścaraṇa.  Vārāhī is supposed to be the most powerful of the three Devi-s.  She cannot tolerate any indiscipline.  Possibly, Vārāhī could mean certain austerities to be followed in the worship of Devi.  The three qualities viz. the physical strength, control of the mind (controlling the mind happens through the recitation of mantra) and observing certain austerities (sensory organs) make a man realize the Supreme Self within.  When such a stage is reached, the devotee uses his body merely as a sheath to get final liberation and merge with Her.

Lalitha Sahasranamam 77 – 80

Kāmeśvara-mukhāloka-kalpita-śrīgaṇeśvarā कामेश्वर–मुखालोक–कल्पित–श्रीगणेश्वरा (77)

Gaṇeśhā was born out of a mere glance of Lalitai at Kāmeśvara.  Gaṇeśhā is the first son of Śiva and Pārvathī.  Bhandāsura during the war was witnessing the destruction of his army.  In order to avoid further causalities to his army he ordered a yantra by name jaya vignaṁ to be kept in the midst of the army ofLalitai.  Yantra-s are powerful, only if impregnated with potency of mantra-s.  When this yantra was kept, the army of Lalitai started losing their self-confidence.  Mantrinī Devi, who is an authority of mantra-s, noticed this and reported to Lalitai.  This yantra can be removed by the one who has won over puryaṣṭaka which consists of the following eight- 1) five organs of action (karmendriya-s), 2)  five organs of senses (jñānaendriya-s), 3) antaḥkaraṇa (four in numbers – manas, buddhi, cittam and ahaṃkāra or ego), 4) fiveprāṇa-s (prāṇa, apāṇa, etc), 5) five elements (ākāś, air, etc) 6) desire, 7) ignorance and 8) karma.  The total components of   puryaṣṭaka are twenty seven and with this the attributes of Śiva is added, takes the total to twenty eight.  The mūla mantra of Mahā Gaṇapati is twenty eight.  When all the twenty seven components of puryaṣṭaka are destroyed, it leads to attributes of Śiva.  The attributes of Śiva (saguṇa Brahman) leads to pure Śiva or nirguṇa Brahman (Śiva without attributes).  The bliss of realization is attained followed by emancipation.

Śiva Sūtra (III.42) says “bhūtakañcukī tadā vimukto bhūaḥ patisamaḥ paraḥ” which is translated as “for him (means a yogi), the five elements are only coverings.  At that very moment, he is absolutely liberated. Supreme and just like Śiva.”

This nāma talks about the stages that to lead to emancipation.

Mahāgaṇeśa-nirbhinna-vighnayantrā-praharṣitā महागणेश–निर्भिन्न–विघ्नयन्त्रा–प्रहर्षिता (78)

This is in continuation of the previous nāma. Gaṇeśa was created to remove the yantra, jaya vignaṁ planted by Bhandāsurā.  Gaṇeśā removed that yantra and helped the army of Lalitai to regain their self confidence. Lalitai was delighted with Gaṇeśa, when he removed the yantra.  We have to observe the beauty of these two nāma-s.  All evil activities are represented by this yantra.  Māyā is the cause of evil acts.  This māyā is caused by Lalitai and She alone can remove the veil of māyā.  Once She decides to remove the veil, pure Śiva is realized.  But Lalitai, on Her own, will not remove the veil.  She will remove the veil of māyā depending upon one’s efforts.  That is why, She is addressed as Guru (nāma 713), later in this Sahasranāma.

Bhaṇḍāsurendra-nirmukta-śastra-pratyastra-varṣiṇī भण्डासुरेन्द्र–निर्मुक्त–शस्त्र–प्रत्यस्त्र–वर्षिणी (79)

She counters the weapons used by Bhandāsura, by using Her own.  Here, two types of weaponaries are mentioned.  One is astra that is thrown at the enemies in a battle field.  Modern day bombs can be compared to this.  Another is śastra, which is always held in hand, like a gun.  The weaponaries of Lalitaiaids our efforts in attaining bliss by destroying avidyā.  Weapons coming out of Her hands are aimed at us in destroying the illusion of duality.   Nāma-s 77, 78 and 79 together convey the steps to be initiated in Self-realization and how She helps one in reaching his supreme goal.

Karāṅguli-nakhotpanna-nārāyaṇa-daśākṛitiḥ कराङ्गुलि–नखोत्पन्न–नारायण–दशाकृतिः (80)

She created ten incarnations (dasa-avatāra) of Śrī Nārāyaṇa from Her nails.  Bhandāsura created ten demons like Rāvana and others from his missile Sarvāsurāstra.  These ten demons were killed by Lord Mahā Viṣṇu during His ten incarnations.  Nārāyaṇa means jīva and Īśvara.  Daśākṛitiḥ means five stages of man like awake, asleep, deep sleep, turya (string together the first three. It is a metaphysical consciousness) and turyātīta (level of consciousness above the level of turya.  No duality exists here) and the five functions of Brahman namely creation, sustenance, destruction, absorption (blessings) and merger.  The five stages of man and the five functions of God together are called daśākṛitiḥ.  Possibly Nārāyaṇa mentioned here does not mean Lord Mahā Viṣṇu.  Viṣṇu is the brother of Lalitai and hence Vāc Devi-s would not have meant to mean this way.   The right explanation would be that She creates the five stages of man and five functions of Brahman from Her nails.  The creation from the nails means the ease with which She creates these ten.

It has already been discussed about Her prakāśa and vimarśa forms.  Every nāma in this Sahasranāmamakes a mention to either of these forms.

{Further reading on turya and turyātīta: Turya is the fourth state of consciousness, the state higher than the normal three states of consciousness, awake, dream and deep sleep.  Turya binds all these states together.  The state of turya is the sate of metaphysical consciousness that is different from psychological consciousness or the empirical self.  This remains as a witness of the divine.

Turyātīta is the state of mind beyond turya where the differenciated perception is totally rescinded.  For the one who has attained this state, the entire universe appears as One, leading to perpetual blissfulness.}

Lalitha Sahasranamam 81 – 82

Mahā-pāśupatāstrāgni-nirdagdhāsura-sainikā महा–पाशुपतास्त्राग्नि–निर्दग्धासुर–सैनिका (81)

She burnt the army of the demons with the astra called mahā-pāśupatā.  This astra produces fire that causes the destruction of the entire enemy camp.

Liṇga Purāṇa says that pāśupatā is a rite that is divine and conducive to liberation from the clutches of bondage.  This is a propitiation rite to Śiva. Śiva is worshiped in different forms such as Śiva, Mahādeva, Sadāśiva, Paśupati, Kāmeśvara, etc and each form has distinct interpretation.  Śiva is the lord of all the creations of the universe hence called as Paśupatī.   Paśu refers to living beings.   Nāma-s 271 and 272 describe the difference between Īśvarā and Sadāśiva.

As per Liṇga Purāna, pāśupatāsta mantra is a six syllable mantra “Om nama Śivāya” (ॐ नमशिवाय).  In general Om is not taken into account in any of the mantra-s as all the mantra-s begin with Om.  A (अ) + U (उ) + M (म) and bindu constitute Om which indicates creation, sustenance and destruction, the three acts of God. That is why OM is a prefix to all the mantra-s. Nama Śivāya mantra is called pañcākṣara (five syllables).  In pāśupatāsta mantra Om is also taken into account and hence called six syllable mantra.  This mantra is for Sadāśiva, the higher form of Śiva. (The five faces of Śiva are Īśānā, tatpuruśā, aghorā,vāmadevā and sadyojāthā). These weaponaries mean mental progression from duality to non-duality (destruction of duality).  The progress of the mind depends upon practice.  Enemy camp means ignorance arising out of duality.  With persistent practice, duality gives way to non-duality.

Kāmeśvarāstra-nirdagdha-sabhaṇḍāsura-śūnyakā कामेश्वरास्त्र–निर्दग्ध–सभण्डासुर–शून्यका (82)

Śūnyaka is the capital of Bhandāsura.  Bhandāsura was burnt along with his capital city by the fire fromastrā of Kāmeśvara.  The last nāma mentioned about the astrā of Paśupati and in this nāma   the astrā of Kāmeśvara is discussed.  With this nāma the war with Bhandāsura ends with the killing of Bhandāsura and his warriors along with the destruction of his kingdom.

Kāmeśvara form of Śiva is considered as the supreme form than the Paśupati form of Śiva.  Kāmeśvaraform is the Brahman.  Since the attributes are being discussed in this nāma, possibly the present refers to saguṇa Brahman.  When we talk about Brahman, it always means the highest level of consciousness.  The supreme form of consciousness is not discussed here as Vāc Devi-s continue to discuss Her attributes thereby referring Her form of saguṇa Brahman.

There is a definition for Kāmeśvara.  He is liked by all and all like Him.  Thus He becomes both subject as well as object.  Object is Śiva and liking is the subject. Generally, Śiva is always referred as the subject. Vāk Devi-s end this part of Sahasranāma with a subtle hint on renunciation.  Renunciation is one of the steps to realise the nirguṇa Brahman. All renunciations are in favour of the Supreme Self (nirguṇa Brahman).  This is confirmed in Bṛhadāraṇayaka Upaniṣad (II.4.5) which says, “The Self should be realised, should be heard of, reflected on and meditated upon.  By realisation of the Self, all is known.”  There is nothing beyond that.

Kāmeśvara is the Supreme Self or the Brahman. Bhandāsura refers to ego. Army refers to the subtle body (mind).  When ego and activities of subtle body are removed, what remains is only the Brahman.  Since Bhandāsura has been destroyed along with his army, what remains is the śūnya or void. This means the thought of duality has gone paving way for realization of the Brahman.  The destination can be achieved by meditation and internal exploration.

Lalitha Sahasranamam 83 – 84

Brahamopendra-mahendrādi-devasaṃstuta-vaibhavā ब्रहमोपेन्द्र–महेन्द्रादि–देवसंस्तुत–वैभवा (83)

The victorious Lalitai is praised by Brahma, Viṣṇu (Upendra means Viṣṇu.  Refer Viṣṇu Sahasranāmanāma   57, Mahendra (a form of Śiva) and other gods like Indra, etc.   As She is considered as the Supreme power, Gods like Brahma, Viṣṇu and Śiva praise Her. Saṃstuta means praise.  Saṃstuta also means internally.  Vaibhava means omnipresence.  She is worshiped by all, as She is known as the Supreme Ātman.  As She is the omnipresent Brahman, Her existence is described both internally (through mind) and externally (through senses).  Brahman exists everywhere both internally and externally.  This aspect is discussed in the next nāma   also. The power of the kinetic energy is explained here.

Haranetrāgni-sandagdha-kāmasaṃjīvanauṣadhīḥ हरनेत्राग्नि–सन्दग्ध–कामसंजीवनौषधीः (84)

Manmatha, the god of love was burnt by the third eye of Śiva.  Śaktī resurrected Manmatha.  Sañjīvana is an herbal medicine that causes resurrection.  Therefore She is praised as sañjīvana for Manmatha.  The motherly nature of Lalitai is highlighted here.  Manmatha is the son of Śiva and Śaktī.  When father is angry with his child, only the mother comes to its rescue.  When Śiva was angry with Manmatha, Lalitai came to his rescue.  Śiva is a strict disciplinarian.

There is a saying that when Śiva is angry, Guru can save a person and if Guru is angry Śiva cannot and will not save that person.  Here Lalitai is in the form of a Guru which is substantiated in nāma 603.  Śiva was angry with Manmatha and burnt him.  But as a Guru, Lalitai saved Manmatha.  But this explanation contradicts the general statement that Paramaśiva is the Supreme Guru or āti guru (the first Guru).  Śiva is worshiped in Śrī Cakra in guru maṇḍala as Paramaśiva-anandanāda,

Hara also means the real nature of the self.  Neta means showing the way.  Agni, the fire exists everywhere and also causes destruction (one of the acts of agni is destruction, apart from creation).  Śiva Sūtra ends by saying that that consciousness of a yogi exists both inwardly and outwardly.  Agni also exists both inwardly and out worldly.  Agni is used in the all the three acts of God.Therefore, haranetrāgni means that which shows the path to the supreme Self, causing the destruction of desires (kāma) etc which acts as blockades to  realisation.  The existence of agni everywhere could also mean the existence of ignorance everywhere (because of the presence of ignorance, agni has to exist to dispel ignorance).  Ignorance is compared to darkness and the darkness is removed by the presence of agni.

The secretive meaning is that liberation means knowing the inner self which is possible only by eradication of ignorance or avidyā.  When ignorance is removed, what remains is knowledge or vidyā.  That is why the worship of Lalitai is called Śrī Vidyā.  Burning of Manmatha is the removal of avidyā and his resurrection is vidyā.  Manmatha before his killing was an embodiment of avidyā that mainly comprises of ego and resurrected Manmatha was with pure knowledge.  His ego was burnt by Śiva and knowledge was given to him by Śaktī.

This nāma possibly could mean the power of the third eye or ājñā cakra wherein the Supreme Guru Śivagives His commands, either directly or through great sages and saints to His devotees towards Self-realization.  If one attaches importance to the usage of netra (eye), it could mean the third eye or ājñā cakra.  In ājñā cakra the two nāḍi-s iḍā and piṅgala meet the suṣumna.  Suṣumna is considered as the Brahma nāḍi.  Iḍā and piṅgala could mean jīva or soul.  The merger of soul with the Brahman is called Self-realization. Self-realization is conveyed here.

Saundarya Laharī begins by saying “Śiva becomes capable of creating the universe, only when united with Śaktī, but otherwise, He is incapable of even a throb.” (verse 1).

With this nāma, the verses about war with Bhandāsura ends.

The mantra form of Lalitai begins from the next nāma.

Lalitha Sahasranamam 85 – 89

Śrīmadvāgbhava-kūṭaika-svarūpa-mukha-paṅkajā श्रीमद्वाग्भव–कूटैक–स्वरूप–मुख–पङ्कजा (85)

Beginning this nāma, Her Pañcadaśī mantra is being explained. Pañcadaśī mantra has been explicated in detail in the introductory chapter.

Now, the description of Her subtle form begins.  Her subtle form comprises of three divisions viz. subtle, subtler and the subtlest.  Subtle form is Pañcadaśī mantra.  Her subtler form is kāma-kalā, nāma 322. kāmakalā-rūpā.  Her subtlest form is kuṇḍalinī śaktī (nāma 110). In this nāma, Her face is compared to the first kūṭa viz. vāgbhava-kūṭa of Pañcadaśī mantra, which gives knowledge and wisdom.  The prefix Śrīmad is used here to indicate the power of Pañcadaśī mantra as a whole.  Śrīmad also indicates the respect given to the mantra.  Since this kūṭa is described first, this prefix is added to this nāma.

kaṇṭhādhaḥ kaṭiparyantha-madhyakūṭa-svarūpiṇī कण्ठाधः कटिपर्यन्थ–मध्यकूट–स्वरूपिणी (86)

Madhya kūṭa or the middle group of Pañcadaśī mantra refers to that portion between Her neck and the hip.  Previous nāma is jñāna śaktī, this nāma is icchā śaktī and the next nāma is kriyā śaktī.

Śakti-kūṭaikatāpanna-kaṭyadhobhāga-dhārinī शक्ति–कूटैकतापन्न–कट्यधोभाग–धारिनी (87)

Śaktī kūṭa, the last of the three kūṭa-s is compared to Her hip downwards.

Mūlamantrātmikā मूलमन्त्रात्मिका (88)

Mūla means root.  Mūlamantra means root of the mantra.  Mantra here means Pañcadaśī.  She is the root of the Pañcadaśī mantra, which is the root of all other mantra-s.  In fact, Her kāmakalā is the root of Pañcadaśī mantra, which is discussed in nāma 322.

The Pañcadaśī mantra is superimposed on Her physical form.

Mūlakuṭatraya-kalebarā मूलकुटत्रय–कलेबरा (89)

Traya means three. The three kūṭa-s of Pañcadaśī mantra is mentioned here. Kāmakalā is the root of Pañcadaśī mantra. Therefore, it implies that both Her physical and subtle forms represent kāmakalā.  Out of the three subtle forms, the first subtle form is Pañcadaśī mantra that we have discussed from nāma 85 to 88.  The second subtle form (subtler form), kāmakalā form is discussed here.  In a nutshell, kāmakalā is the union of haṃsa and sohaṁ (haṃsa mantra – referring to the universal and the individual Spirit.) having three bindu-s and a triangle.  This is the actual physical diagram of Lalitāmbikā. The bīja involved is īṃ ईं. This bījais extremely powerful and will surely cascade down prosperity if one knows how to use this bīja in ṣodaśīmantra.  However this is to be learnt from one’s Guru.

With this nāma, the description of Her subtle and subtler forms end.  We now proceed to discuss Her subtlest form viz. kuṇḍalinī from nāma 90 to 111.

Lalitha Sahasranamam 90 – 91

Kulāmṛtaika-rasikā कुलामृतैक–रसिका (90)

From this nāma onwards till 111, the subtlest form of Lalitāmbikā will be discussed.  Her subtle form is mantra form, either Pañcadaśī or ṣodaśī, Her subtler form is kāmakalā form and Her subtlest form is kuṇḍalinī.  Apart from these twenty two nāma-s, detailed descriptions of each cakra-s are mentioned in nāma-s from 475 to 534.  But these nāma-s are classified under the head yogini nyāsa and more to do with physical description of the cakra-s.

She likes the taste of kulā.  Kulā means the nectar or the ambrosial essence that flows from the sahasrāra.  When kuṇḍalinī reaches the crown cakra and conjoins with Śiva a few drops of nectar like fluid, ambrosia will flow into the throat.  This is also called amṛta varśini.  She likes this kulā, not because of its taste, but because of her union with Śiva.  This kulā will flow only if kuṇḍalinī reaches sahasrārā.  She would never like to move away from Śiva.  That is why is she is also called mahā suvāsini (nāma 970) meaning the supreme amongst women of class (supreme sumaṅgali).  kulā also means absorption of earth.  It indicates mūlādhāra cakra.  Mūlādhāra cakra is connected to earth element.  The path of kuṇḍalinī from the mūlādhāra cakra to the sahasrāra is also called kulā.  Saundarya Laharī (verse 10) says ‘kulakuṇḍe kuhariṇi’ which means, a small orifice in the perineum.  Through this orifice, kuṇḍalinī ascends to the higher cakras.  Sages live only on this ambrosial essence, which never causes death even to the physical body.

There is yet another interpretation.  Kulā also means a triad (it is called triputi, meaning three words that leads to a single goal.)  In this case knower, known and knowledge are known as a triad.  Knower is the sādhaka, knowledge is the path that leads the sādhaka to the known and known is Lalitāmbikā.  There should be no difference between these three and this knowledge alone leads to self-realization.  At this stage, the duality ceases to exist and non-duality dawns.

Kulasaṅketa-pālinī कुलसङ्केत–पालिनी (91)

In this nāma kula means race or family.  She guards the secrecy of the kula or the family of Her worshippers.

Everything that belongs toHer is highly secretive in nature.  For example Her Pañcadaśī and ṣodaśī mantra-s, Her kāmakalā form, Her kuṇḍalinī form, the ritual worship called navāvarana pūja etc.  Out of all this, her kāmakalā form and Pañcadaśī mantra are highly secretive in nature.   The secrecy is on account of two factors.  One is that such mantra-s should not be elaborately discussed because, if they fall in the wrong hands, by mastering such mantra-s they could harm the society.  Secondly, Her physical and kāmakalāforms are highly intimate in nature and hence cannot and should not be described in detail.  But if they are continued to be kept as secrets, those who really want to understand the inherent meanings of such descriptions may not have the opportunity to know them.  Hence, an attempt is being made in this book about providing certain details that are very essential to interpret a nāma.  This nāma says that She Herself protects these secrets from those who are not worthy of knowing them.

Lalitha Sahasranamam 92 – 96

Kulāṅganā कुलाङ्गना (92)

She hails from the family of chaste women.  Such women protect the honour of the lineage they hail from and protect the lineage of the families of their husbands as well.  In another interpretation it is said that, such women cannot be seen much in public.  Lalitāmbikā, being supreme amongst such women protect Herself with the veil of avidyā or ignorance.  Saundarya Laharī (verse 9) says “in sahasrāra you conjoin with your consort Śiva secretively.”  It is explained that by breaking the six psychic planes, conquering twenty fivetattva-s, She, in the form of kuṇḍalinī reaches sahasrāra and there unites with Sadāśiva tattva. This union is considered as a separate tattva known as sādākhya tattva.  This tattva is also known as Para-Brahman, the complete identity of Lalitāmbikā with Sadāśiva.  This stage is also known as tādātmya. Such is the interpretation of Śrī Śaṁkara for chaste women.

Śrī Vidyā ritual worship is considered as the most secretive.  This ritual is called navāvaraṇa pūja.  If this is performed in the right way, it will surely bestow everything on earth to the person who performs this worship.  Most of the navāvaraṇa pūja-s performed today is purely for pomp and vanity.  Pomp and vanity have no place in the worship of Lalitāmbikā.  Secondly, there are many deviations from the prescribed rituals.  Any ritual not performed according to the prescribed methods does not yield results.  For the sake of convenience, nothing can be compromised in rituals.

Kulāntasthā कुलान्तस्था (93)

Kulā also means scriptures.  She resides in the midst of these scriptures.  This nāma could possibly mean Devi Sarasvatī, the goddess of letters, as She is supposed to be the root for all scriptures.  This also means the spinal cord or suṣumna  and is called the path of kulā.  In the triad we have seen earlier (nāma   90), that she is in the form of worthy of knowing (known).   She is the object of the knowledge of kulā.  Kula means Śaktī.  Śaktī prevails everywhere i.e. omnipresence.  This situation is well described in Kena Upaniṣad as ‘pratibodha-viditam’ which means ‘known at all levels of sādhaka’s consciousnesses.

Kaulinī कौलिनी (94)

She is the core of kaula worship.  Kaula worship is a tantric worship under śākta method (methods of worshipping Śaktī is called śākta worship).  Since She is the centre of this worship She is called kaulīnī.  As She is worshiped everywhere (omnipresence), She is called as kaulīnī (as per triad – worshipper, worshipped and worship).  Tantra śāstra define Śaktī as kulā and Śiva as akula.  The union of Śiva and Śaktīis called as kaula and She is called kuṇḍalinī.  This union takes place in sahasrāra.  There is a reference in some tantra texts to one more thousand petal lotus, just below the thousand petal lotus, is the sahasrāra.  In the centre of the second sahasrāra, Kula Devi is worshiped and in the petals kula Śaktīs are worshiped.  Kaulīni also means this kula Devi, the goddess of one’s lineage.  One of the Vāc-Devi-s, the authors of this Sahasranāma is known as Kaulīnī.  The external worship of cakra-s, possibly meaning that Śrī Cakra is also called kaulīnī.

Kulayoginī कुलयोगिनी (95)

Kaulā means mental worship.  Here it means offering mental worship to Her in the six cakra-s. Mental worship can be performed only through yoga.  Kula means mūlādhārā cakra and akula means sahasrāra. The link between these can be established only by yogic methods.  That is why she is called as Kulayoginī.

Akulā अकुला (96)

She does not have genealogy, hence akula.  She was created by Śiva and hence no parentage.  Akula also means beyond kula, the six cakra-s.  Akula is beyond the six cakra-s, which means, beyond sahasrāra.  Sahasrāra is not considered as a cakra.  It is said that suṣumna has two lotuses at both the ends, one at top in the crown which has thousand petals and is called akula sahasrāra.  Since She resides here, She is called akula.  The other one is at the bottom and has two petals and this is called kula sahasrāra.  Kula sahasrāra does not mean the mūlādhāra cakra that has four petals.

From nāma 90 to 96 it can be observed that how a single word kula has been used in seven contexts.  The beauty of this is, nāma 90 starts by saying that She likes the taste of the ambrosia and nāma 96 ends by saying that she is beyond kula.

Lalitha Sahasranamam 97

Samayāntasthā समयान्तस्था (97)

She is centre of samayā doctrine.  Samayā means internal or mental worship, while kula means external worship. Mental worship is more powerful than external rituals.  The internal worship has been emphasized by five great sages – Vāsiṣṭhta, Śuka, Sanaka, Sanāndana and Sanathkumāra.  They have prescribed procedures for internal worship and their writings are called tantra-pañcaka meaning five tantra-s.  This nāma underlines the equality between Śiva and Śaktī.  This equality is classified under five heads.  Śiva is called Samayaḥ and Śaktī is called Samayā as per Sanskrit grammar.  The five fold equalities are:

1. In terms of equality of place of worship such as worshipping both of them in Śrī Cakra or in Liṅga form.  In the bindu,the centre point of Śrī Cakra,both of them are worshipped.  In psychic cakra-s of kuṇḍalinī also, they are worshiped – Śaktī uniting with Śiva at sahasrāra. Śrī Cakra worship is mostly external and kuṇḍalinīworship is always internal.
2. In terms of functions such as creation, sustenance and dissolution.  Since there is equality between the two, their functions remain the same.  They are called father and mother of the universe.  They cannot be separated under any circumstances.
3. In terms of actions such as dancing.  The significance of dancing by them will be dealt with in later nāma-s.  When a woman dances, it is called nāṭyāand when a man dances it is called tāṇḍavā.  Śivatāṇḍavā is well known.
4. In terms of names such asBhairavaand Bhairavī; Parameśvara and Parameśvarī; Rājarājeśvara and Rājarājeśvarī; Śiva and Śiva (Lalitai is called as Śivā in nāma 53); Kāmeśvara and Kāmeśvarī etc. (When one says Śiva Śivā it does not mean Śiva alone.  The second Śiva is pronounced as Śivā with an extra a (a+ a = ā).  Śiva the Supreme means fortunate, happiness, welfare, liberation, final emancipation, auspicious. Śivā means the energy of Śiva personified as His consort. Therefore when one says Śiva Śivā it means both Śiva and Śaktī. She alone holds independent Power of Autonomy (svātanraya śakti) and He has given a Power of Attorney to Śaktī permitting His Power of Autonomy to be used by Her.
5. In terms of forms such as their complexion, their weaponries, etc.  In terms of complexion both appear as red.  Lalitaiis red in complexion.  Śivais pure white like a spatika (crystal).  The specialty of spatika is that it gets reflected with the colour of the properties nearby. When Lalitai sits by the side of Śiva or on the lap of Śiva, His translucent crystal complexion also appears as red.  The gods and goddesses who witness this glorious scene compare this to the rising sun.  This scene could lead to an inference that Śaktī is more potent than Śiva as Śiva only reflects the colour of Śaktī.  Both of them hold the same four weaponries.

It is always ideal to worship both Śiva and Śaktī together.  They should never be separated either in worship or in meditation.  In worshipping Viṣṇu, Lakṣmī should never be separated from Him.  Lalitai sits on the left thigh of Śiva and Lakṣmī is in the chest of Viṣṇu (śrīvatsa).  There is yet another form of Lakṣmī sitting on the lap of Viṣṇu known as Lakṣmī-Nārāyaṇa.

{Further reading on kula and kaula: Kula means race, community, etc.  Those who worship Śaktī are called kula.  They are also known as śaktā-s, their tenets being contained in the, tantra-s. Their rituals are of two kinds, the impurer called vāmācāra, and the purer dakṣiṇācāra. Kaula generally rferes to those who worship Śaktī and in particular the followers of vāmācāra.}

Lalitha Sahasranamam 98

Samayācāra-tatparā समयाचार–तत्परा (98)

Worshipping Lalitai in the cakra-s of kuṇḍalinī, beginning from mūlādhāra cakra is called samayācāra.  This is explained in Rudrayāmala, an ancient scripture, as told by Śiva Himself to Śaktī.  This nāma means that She likes samayācāra worship.  This worship can be done only mentally.  Initiation from a Guru is the first step in this worship.  This initiation will culminate in pūrṇa abhiṣeka (mantra bath) that will be performed by guru to the disciple.  The initiation by the guru will make the kuṇḍalinī ascend from the perineum to the six cakra-s.  Guru will guide his disciple at each level and at each cakra.  Guru will not perform the mantra bath on the disciple unless he is convinced that the disciple has attained a particular stage from where, the disciple could carryon on his own.  Guru also will not perform this ritual unless the disciple pursues the right path of Self realisation.  After this ritual of mantra bath, there is yet another ritual called mahā veda samskāra, a fire ritual.  This mahā veda saṃskāra will be done only on the day of mahā navami (ninth day of Dasara celebrations) which occurs once in a year. (After completing all such formalities, the sādhaka(practitioner) will have to go to an isolated place and commences his samayācāra meditation, i.e. meditation on the six cakra-s and the sahasrāra.  There is a prescribed procedure for this worship.

Kuṇḍalinī is aroused from the perineum and taken to mūlādhāra cakra.  She is in Her subtle form viz. mantraform in this cakra.  From mūlādhāra cakra, She is taken to the next higher cakra viz. svādhiṣṭhāna cakra.  She has to be mentally worshipped in this cakra.  She is in Her subtler form viz. kāmakalā form at this stage.  After the worship at this cakra, She is adorned with rich clothes and ornaments. Remember that everything associated with Her is red in colour. She is then taken to maṇipūraka cakra.  At this stage, changes occur in the gross body of the sādhaka.  People around him start noticing these changes.  In this cakra, She is offered arghya, pādya, etc (washing Her hands and feet) and She accepts the offerings made by the sādhaka. Then She is made to adorn the throne that has been discussed in nāma 3.  In this cakraShe is in Her subtlest form viz. Kuṇḍalinī.  Kuṇḍalinī energy gets the name of Kuṇḍalinī only from the navelcakra.  From this cakra onwards, She becomes very powerful.  It is to be remembered that this is a mental worship that happens within.

Then she is taken to the heart cakra or anāhata cakra, where She is offered betel leaves (karpūra vītikā –  nāma 26).  She is then taken to viśuddhi cakra where is worshiped with ārati. Ārati means offering (showing) various types of lamps lit with pure ghee (clarified butter).  Each such ārati has its own significance.  For example pañca ārati means the five elements, ‘pūrṇa kumbha ārati signifies that everything was created out of totality and everything merges in totality.  From viśuddhi cakra, she is then taken to ājñā cakra, where is offered ‘karpūra ārati.  karpūra ārati means ārati lit with camphor.  Ārati with camphor has a lot of significance (Pure camphor is not easily available nowadays.  If pure camphor is not available, it is better to use a ghee lamp, which does not cause pollution.  The soot coming out of impure camphor affects the purity of the energy level that prevails during rituals.)  She is adorned with garlands of sweet smelling flowers and perfumes.  She is to be visualized as a bride at this stage.  She is then taken to sahasrāra where Śiva is waiting for Her.  When She enters sahasrāra, a veil is placed around them and the sādhaka awaits Her return.  Once She returns from sahasrāra, She is taken back to mūlādhāra cakra.

This nāma means that She likes this type of worship.  Kuṇḍalinī meditation is highlighted here. Śaktī alone can take one to Śiva, the Supreme Brahman.  The Supreme Brahman is Śiva and Śaktī is māyā.  There is yet another interpretation possible for this nāma.  Kuṇḍalinī represents jīva-ātma or soul.  Soul is a dynamic energy where our karma-s are embedded.  When the soul merges with Paramātma or the Brahman, this is called Śiva–Śaktī union.  The merger of jivātma with Paramātma is discussed in this nāma.  Further it is also emphasized that emancipation can take place only if Kuṇḍalinī reaches sahasrāra.  Repeated practice of this samāyāchara worship is necessary to stay with the Brahman forever.

Lalitha Sahasranamam 99 – 103

Mūlādhāraika-nilayā मूलाधारैक–निलया (99)

She resides in mūlādhāra cakra.  Mūla means root and ādhāra means support. That is why mūlādhāra cakrais called the base (foundational) cakra.  A detailed study of mūlādhāra cakra is made from nāma-s 514 to 520.

Brahmagranthi-vibhedini ब्रह्मग्रन्थि–विभेदिनी (100)

She pierces the brahma granthi.  There are three knots called granthi-s in three places in the path of Kuṇḍalinī.  These granthi-s are to be pierced to make the Kuṇḍalinī ascend to the higher cakra-s.  First of such granthi-s is found above the mūlādhāra cakra and below the svādhiṣṭhāna cakra.  Kuṇḍalinī has to pierce the brahma granthi to reach the svādhiṣṭhāna cakra.

Maṇipūrāntha-ruditā मणिपूरान्थ–रुदिता (101)

She appears in the navel cakra.  It was seen in nāma 98, that She is well decorated and sits on the throne in the navel cakra.  Saundarya Laharī (verse 40) beautifully describes maṇipūraka cakra.  “I worship that redoubtable dark-blue cloud, abiding forever in you maṇipūraka cakra, endowed with lightning in the form of Śaktī, whose lustre controverts darkness, with a rainbow caused by the sparkling variegated gems set in the jewels (of the Kuṇḍalinī ) and showering rain over the worlds scorched by Hara (fire) and Mihira (sun; certain dictionaries say moon).”  In deep stage of meditation, one will be able to see bright light in the form of a bow.  A detailed study of this cakra is made from nāma-s 495 to 503.

Viṣṇugranthi-vibhedinī विष्णुग्रन्थि–विभेदिनी (102)

She pierces the second knot called Viṣṇu granthi, which is just above the navel cakra.  Lord Viṣṇu resides inmaṇipūraka cakra and that is why the knot above this cakra is called Viṣṇu granthi.  Lord Viṣṇu is the authority for the sustenance of this universe.  When a sādhaka could cross the navel cakra, it means that he exists beyond sustenance.  Sustenance is only for ordinary living beings.  Beyond sustenance means sages and yogi-s.  They can sustain themselves on the ambrosia, the nectar that has been discussed earlier.

Ājñā-cakrāntarālasthā आज्ञा–चक्रान्तरालस्था (103)

She resides in ājñā cakra which is also known as third eye.  This is the last of the six cakra-s and this cakrabelongs to one’s guru from where he gives his commands to the sādhaka.  In this cakra, a sādhaka gains a little knowledge about the Brahman.  In the previous five cakra-s, all the basic elements were identified.  But this cakra is related to mind. Mind is the instrument for acquiring knowledge.  Saundarya Laharī (verse 36) describes this cakra.  “I worship the supreme Śiva (paraṃ śaṃbhuṃ) who abides in your ājñā cakra, covered by parā-cit on the sides and having the splendour of billions of sun and moon.” This verse underlines the mental worship of both Śiva and Śaktī. Ājñā cakra is associated with mind.

Kṛṣṇa tells Arjuna (Bhagavad Gīta XI.8), “You cannot see me with your physical eyes.  I now give you divine eyes (the third eye or the ājñā cakra)”.  Ājñā cakra is described in detail in nāma-s 521 to 528.

Lalitha Sahasranamam 104 – 107

Rudragranthi-vibhedinī  रुद्रग्रन्थि–विभेदिनी (104)

She breaks the Rudra granthi and proceeds to sahasrāra.  This is the last of the three knots.  It has already been seen that Pañcadaśī mantra has three kūṭa-s and each kūṭa ends with hrīṃ (ह्रीं).  Therefore, Pañcadaśīmantra has three hrīṃ-s.  Each hrīṃ represents one granthi or knot.  The bīja hrīṃ represents the candra kalā, (divisions of moon) whereas the other bīja-s in each of the kūṭa-s represent agni (fire), sun and moon (Please refer details at the end of nāma 84).  Once this granthi is crossed, Kuṇḍalinī reaches sahasrārawhere she unites with Śiva.  However, there are minor cakra-s in between ājñā and sahasrāra.  The union of Śiva and Śaktī is represented by the bījā hrīṃ.  Pañcadaśī mantra represents only the six cakra-s and three granthi-s.  It does not mention about sahasrāra, which is beyond the subtler (kāmakalā) and subtlest (Kuṇḍalinī) forms of Lalitāmbikā. Once this last granthi is passed over, all the vāsana-s (impressions) go away leading to supreme knowledge.   Till this point Kuṇḍalinī had to cross too many resistances to reach Her final destination.  In the next nāma Her destination is explained.  During the last leg of one’s journey to his domicile, (for example the flight is about to land) one always feels the happiness of seeing his dear ones.  This is the sort of happiness She derives at this stage.  She grants whatever boons one asks for at this cakra.

Sahasrārambujārūḍhā सहस्राराम्बुजारूढा (105)

She has now reached Her destination, the sahasrāra, where Śiva is waiting for Her.  Sahasrāra is just below the brahmarandhra, an orifice in the skull that connects to cosmos (The existence of this orifice has not been medically proved.  Perhaps this is like the pores that exist in our skin through which sweat comes out.  But one can distinctly feel the cosmic connection through this orifice).  The union of Śiva and Śaktī takes place at sahasrāra.  The sādhaka, who all along was worshipping only the Śaktī, begins to worship Her along with Her creator, Śiva.  There are fifty alphabets in Sanskrit (in another version it is fifty one including one more ḻaळ).  Based on these alphabets and multiplying this fifty by numeric twenty (made up of five basic elements, five karmendriya-s, five jñānendriya-s and five tanmātra-s) one thousand is arrived.  This one thousand is said to be the number of psychic petals of an imaginary lotus flower in sahasrāra.

Please refer ‘further reading on Sanskirt letters’ at the end of nāma 833).

Sudhāsārabhi-varṣiṇī सुधासारभि–वर्षिणी (106)

There is one soma chakra in the middle of sahasrāra.  When Kuṇḍalinī reaches this cakra, out of the heat generated by Her presence, the ambrosia which is stored there gets melted and drips through the throat and enters the entire nervous system.  Soma cakra is discussed in nāma 240.  Tantric interpretation of this ambrosia differs from this interpretation.    Saundarya Laharī (verse 10) says, “You drench the nādi-s(nerves) in the body with the flood of nectar gushing through Your feet.”

{Further reading on ambrosia:  The followers of samayācāra, (worshipping Her through the cakra-s of Kuṇḍalinī, beginning from mūlādhāra is called samayācāra. Please refer nāma 98) both the planet moon and cit-candra-mandalā (nāma 240) (cit means foundational consciousness) at sahasrāra represent Śrī Cakra as both have similar qualities. Both shed nectar.  Her lotus feet deemed to shine in the moon region of śrī Cakra.  Moon is the master of all medicinal herbs that are said to ooze divine water known as nectar.}

Taḍillatā -samaruciḥ तडिल्लता–समरुचिः (107)

She shines like a line of lightning.  In the advanced stage of Kuṇḍalinī meditation, one can realize the entire spinal cord glowing like a flash of lightning.  Till this nāma, this kind of epithet was not used, but used here for the first time as She is now with Her spouse.  She shines like a lightning when She is with Śiva.  There are instances of comparing the Brahman to lightning.  Kena Upaniṣad (IV.4) explains Brahman beautifully.  It says “It is like a flash of lightning…Just as lightning comes in a flash and removes darkness; Self realization dawns in a fraction of a second and removes the darkness of ignorance”. Mahā Nārāyana Upaniṣad (XIII.11) (Nārāyaṇa sūkta) says vidyallokhā meaning flash of light.  Therefore it is apparent that Lalitāmbikā is referred to as the Brahman in this nāma.  This nāma fortifies the argument that both Śiva and Śaktī are the Brahman. Śiva is the nirguṇa Brahman and Śaktī is saguṇa Brahman (nirguṇa means without attributes and saguṇa means with attributes). Śaktī attains potency only if She remains with Śiva.  Śiva also becomes inert without Śaktī. This argument is strengthened by this nāma as She is compared to lightning only during Her union with Śiva.

Some texts use Taṭillatā instead of Taḍillatā.  However this difference does not alter the meaning.

Lalitha Sahasranamam 108 – 111

Ṣaṭcakropari-samsthitā षट्चक्रोपरि–सम्स्थिता (108)

She is above the six cakra-s starting from mūlādhāra to ājñā cakra-s.  She is now at sahasrāra, which is not a cakra.  As sahasrāra is above the six cakra-s, hence this nāma.  There is another interpretation possible.  It has been seen earlier, that She is the Brahman when united with Śiva.  To realise the Brahman in sahasrāra, one has to cross the lower cakra-s, all of which are associated with worldly acts.  Sahasrāra is above the worldly acts.  That is why She is said to be above these six cakra-s, meaning that the Brahman is above the six cakra-s.

Mahāsaktiḥ महासक्तिः (109)

Maha means festivals and asaktiḥ means great liking.  She has a great liking for festivities.  Here festival means Her union with Śiva.  Festivities are of two kinds.  One that is celebrated internally (associated with mind) and another is external worship (associated with body). If this nāma is interpreted, based on Saundarya Laharī (verse 9) mahīṁ mūlādhāre, (meaning – the earth is placed in mūlādhāra) then it means only internal worship, worshipping Her subtlest form Kuṇḍalinī.  She likes internal worship.  Maha means supremacy, ā means on all sides and Śaktī means supreme.  Her supreme power is spread across everywhere. In this context, this nāma means that She is the Supreme power.

Kuṇḍalinī कुण्डलिनी (110)

She is in the form of a three and a half coiled snake in mūlādhāra cakra.  Her subtlest form is described in this single nāma.  Her subtler form kāmakalā (nāma 322) is also described in a single nāma.  But Vāc Devi-s used nāmas 13 to 54 to describe Her subtle form.  This also goes to prove the importance of internal worship or meditation than the external rituals.  The vital energy of prāṇa is called kuṇḍalinī.  This lies in the mūlādhāra cakra in the midst of fire that keeps biological body warm.  Any modification in the intensity of this fire causes sickness.  The sound of the Kuṇḍalinī can be felt by anyone.  If one closes both his ears tightly, he can listen to a hissing sound, the sound of Kuṇḍalinī from within.  The base cakra is a triangle where icchā, jñāna and kriyā śakti-s (desire, knowledge and action) form the three sides.  From these three śakti-s(potencies) the sound of OM a, u and m is generated.  Yoga-vāsiṣṭha (the compendium of teachings of sage Vāsiṣṭha to Lord Rāma) in nirvāna prakaraṇa (the last of six chapters) talks about Kuṇḍalinī.  Sage Vāsiṣṭhasays to Lord Rāma “Like the coiled body of a serpent when it sleeps…like a plantain flower it is exceedingly delicate within…hissing like an angry female serpent…causing fluctuations in the mind. All other nādi-s are connected with this. This becomes purified only by the rays of jñāna or knowledge….thus this Śaktī rejoices in the name of puryaṣṭaka.  Should the upward and downward actions of this Kuṇḍalinī śakti be arrested by the control of prāṇa and this prāṇa be made to rest in the heart, diseases will never affect those who have such control.”  Yoga-vāsiṣṭha also talks about siddhi-s.

Kānci Paramācāryā in his magnum opus ‘Voice of God’ observed the following about Kuṇḍalinī yoga: “Kuṇḍalinī yoga is not the only path available to the seeker.  Choose any path other than it, adhere to it with a mind that is one-pointed and with faith and sincerity.  As you advance to a high state on this path, your breathing will change automatically and it will be similar to that of one practising yoga-s.  You may even be aware of it; the breathing will change on its own” and after saying that one’s breath will undergo modifications, he says, “….the movement of breath will impinge on the nerves in the roof of our head and touching the feet of Ambāl (referring to Śaktī) create a flow of ambrosia.  Even in worldly life when we are in ecstasy of delight our breathing stops and we faint.  In this there is reflection of the emotion experienced by us during kumbhaka (holding breath).  During this time we excalim: ‘Ah, I feel cool in the crown of my head.’  This also means that a tiny droplet of the ambrosia has trickleld on the nerves in the crown of the head. I have said this to show that even by following the path of devotion you can have inward experience of sublime nature.”

Viṣṇu Sahasranāma nāma 907 is kuṇḍaline.

{Further reading on puryaṣṭaka: (as told by sage Vāsiṣṭha to Lord Rama in Yoga-vāsiṣṭha – VI.5).  Brahman who is without beginning or end and which is the seed of the universe, becoming differentiated is jīva (soul); subjecting itself to the idea of separateness, it becomes ahaṃkāra (ego) with manana (contemplation), it becomes manas (mind); with the certainty of intelligence, it becomes buddhi (intellect); then the five elements (sound, etc) through indriyā-s (sensory organs).  With the thought of the body, it becomes the body itself; with the thought of a vessel, it becomes the vessel.  A form (subtle body), having such a nature is called puryaṣṭaka body or eight constituents of the body.  The eight constituents are mind, ego, intellect, sound, touch, sight, taste and smell, the last five together known as tanmātra-s.}

Bisatantu-tanīyasī बिसतन्तु–तनीयसी (111)

She is like the minute fibre of a lotus stalk. This is the last of the nāma-s that describe Her subtlest form.  She is like a young girl in the lower cakra-s as She makes sound in the mūlādhārā cakra, gets dressed like a bride in the navel cakra and proceeds to meet her spouse Śiva in sahasrāra.  There are many references for this description.  These descriptions ultimately point to the path of Kuṇḍalinī, the inner canal of the spinal cord which is extremely subtle and almost invisible. When Kuṇḍalinī ascends through this middle canal without any blocks or deviations, it shines like a lightning.  Since it has such immense potency, it confers on the sādhaka certain siddhi-s before it reaches the crown cakra.  If the sādhaka misuses such powers, he will not be able to realize the Brahman and also gets punished.  Though She has the burning desire to conjoin Her spouse, She certainly knows how Her power has been utilized by the sādhaka during Her sojourn in various cakra-s of the sādhaka.  She never forgets the duties allotted to Her by Śiva.

Possibly, the Vāc Devi-s used two nāma-s to emphasise both Her minute (this nāma), and mahat or supreme (nāma 109) forms, as otherwise there is no necessity for them to talk about anything else after describing Her subtlest Kuṇḍalinī form (nāma 110).

Nārāyaṇa sūkta describes Kuṇḍalinī thus: “The place for His meditation is the ether in the heart, the heart which is comparable to an inverted lotus bud. It should be known that the heart which is located just at the distance of a finger span below the Adam’s apple and above the navel is the great abode of the universe.  Like the bud of a lotus, suspends in an inverted position, the heart surrounded by arteries.  In it or near it there is a narrow space (suṣumna).  In it everything is supported.  In the middle of that remains the non-decaying, all knowing, multi faced, great fire, which has flames on every side, which enjoys the food presented before it, which remains assimilating food consumed and which warms its own body from the insole to the crown.  In the centre of that fire, which permeates the whole body, there abides a tongue of fire, of the colour of shining gold, which is the topmost among the subtle, which is dazzling like the flash of lightning that appears in the middle of a rain-bearing cloud, which is as slender as the awn of paddy grain and which serves as a comparison to illustrate subtlety.”

Possibly this nāma could also mean the citrini nādi, which is the central canal of the spinal cord through which Kuṇḍalinī ascends and descends.

With this nāma the description of Her Kuṇḍalinī form ends and from the next nāma, the description of Her blessings begin.

Lalitha Sahasranamam 112 – 114

Bhavānī भवानी (112)

Beginning from this nāma till nāma 131 the significant aspect of blessing Her devotees is described.

Bhava means Śiva, particularly his form of Mahādeva and ana means infusing life.  She, the wife of Śivagives life to all or as Śrī Mātā, She gives life.  Since She gave back life to Manmatha (Manmatha is also known as Bhava) she is addressed as Bhavānī.  Śiva is known as Bhava because the universe was created from Him (bhava means produced from) and being sustained by Him.  Though grammatically, Bhava and Bhavānī may differ, but the actions of both Bhava and Bhavānī remain the same.  .

The famous verse of Saundarya Laharī (verse 22) says “Bhavānī tvaṃ” meaning You are Bhavānī.  The verse further says, “When one is desirous of paying to You as Oh! Bhavā’s consort! May You cast Your gracious glance on me, Your servant utters the name of Bhavā’s consort (meaning Bhavānī). You, at that very moment grant him the state of absorption into You.”

{Further reading on absorption:  Absorption means the metnal state that is completely filled with God consciousness.  Individual consciousness submerged in God consciousness is absorption. The word Bhavānī is used in the above verse is intended by the devotee as an address to Lalitāmbikā in the vocative case.  But, as a verb in the first person of the imperative mood, it would mean ‘let me become’.  As soon as the first two words Bhavānī tvaṃ are uttered, She rushes to grant him absorption in Her own Self. She becomes so elated and happy of being addressed as Bhavā’s consort, She does not even wait for the verse to be completed. She acts immediately on listening to those two words Bhavānī tvaṃ, interpreting them as ‘Let me become Thyself’.  This translates into mahā vākyā “Tat Tvam Asi”.  This process is called sāyujyathat gives immediate liberation. This way of contemplating Her is more efficacious than japa and homa.  Liberation is of four types: Sālokya, co-existence with the Lord in His world.  Sārūpya, attaining the same form as that of the Lord.  Sāmīpya, proximity as that of the Lord. Sāyujya, absorption into the Lord Himself. The first one progressively leads to the last one.  But the thought process of identifying the self with the Lord (sāyujya) leads to fast track emancipation.}

Bhāvanāgamyā भावनागम्या (113)

She is to be realized through the mind.  Internal worship or mental worship known as meditation is referred here.  If this interpretation is correct, then it gives the same meaning as that of nāma 870 antarmuka-samārādhyā.  Possibly this nāma refers to ‘Bhāvanā Upanishad’ which describes Her internal worship through Kuṇḍalinī meditation.  In the advanced stages of Śrī Vidyā worship all the external rituals such as navāvarana pūja (Śrī Cakra worship) etc. cease on their own leading the sādaka to internal worship through meditation internal exploration in terms of Bhāvana Upaniṣad.  This Upaniṣad emphasizes the union of knower, knowledge and the known.

There is another interpretation for this nāma.  It says that meditation is of two types. One is meditating with the help of mantra and another is meditating with the meaning of mantra. For example, one can meditate by reciting Pañcadaśi mantra mentally.  The second type is to understand the meaning of mantra and meditating on the meaning of such mantras.  The latter is considered as more powerful.  Śrī Vidyā cult attaches a lot of importance to Guru and therefore one has to go by what his/her Guru says.

But the transition from external rituals to internal worship (meditation) is very important, without which She can never be realized.  This nāma says that She can be realised only through unstained awareness.

Bhavāraṇya-kuṭhārikā भवारण्य–कुठारिका (114)

She axes the forest of saṃsāra.  Saṃsāra refers to transmigratory existence, which arises because of indulgence in worldly activities such as desire, attachment, love and affection causing bondage.  Saṃsāra is compared to forest.  Forest consists of many trees.  If one wants to clean a forest he needs to axe each and every tree in the forest.  It is not just enough to axe the trees.  He has to remove the roots too; as otherwise, trees will grow from the roots again.  Unless every aspect of saṃsāra is removed at the root level, the bondage is bound to rear its ugly head again causing transmigration.

But She does not axe saṃsāra for all.  She does it for those who address Her as Bhavānī and for those who follow the Bhāvana Upaniṣhad.  It is to be understood that those who mentally worship Her in terms of Bhāvanā Upaniṣhad, alone, address Her as Bhavānī and reap the benefits.

Lalitha Sahasranamam 115 – 119

Bhadrapriyā भद्रप्रिया (115)

She likes the act of benefaction.  She is keen to shower Her blessings on Her devotees.  Devotees are those who try to attain Her by any of the means discussed earlier.  The act of benefaction is done by Her sacred feet.

Bhadramūrtiḥ भद्रमूर्तिः (116)

She is an embodiment of auspiciousness (nāma 200). This is because she is also addressed as Śrī Śiva (nāma 998) which means auspiciousness.  The Brahman alone is auspicious.  Therefore, She is addressed here as the Brahman. Viṣṇu Sahasranāma also says maṅgalānām ca maṅgalaṃ meaning the best amongst the auspices.  Her very form is auspicious.

Bhakta-saubhāgya-dāyinī भक्त–सौभाग्य–दायिनी (117)

She confers prosperity on Her devotees.  There is a reference to saubhāgya aṣṭagam (eight things that gives prosperity) in Agni Purāṇa.  They are sugarcane, peepul tree, sprouted jīra seeds, coriander, cow’s milk (and its modifications curd, butter and ghee), everything that are yellow in colour, flowers and salt.  All these indicate auspiciousness and prosperity.

The next three nāma-s discuss about bhakti (devotion).

Bhakti-priyā भक्ति–प्रिया (118)

She is fond of devotion. Śivānanda Laharī (Lahari means rise up as if in waves) (verse 61) describes devotion.  “The way needle seeks magnet, the way creeper seeks tree, the way river unites with ocean and the way the mind seeks the lotus feet of Śiva are called devotion”.  Sage Nārada said ‘Devotion is beyond three guṇa -s – rajas, tamas and sattva.  It is beyond desire.  It grows every second.  It remains connected with the Brahman.  It is subtle and realized out of experience.  Once realized, he always remains with That.’ Śrī Rāmakṛṣṇa compares devotion to the flood that flows powerfully into the ocean in spite of the dams built to control the floods.  Our mind, he continues, is not flowing but stagnant like a pond.  Our mind gets stagnated towards devotion, which has to grow every second.

Viveka cūḍāmaṇi (verse 31) says that “amongst things conducive to liberation, devotion alone holds the supreme place.  The seeking after one’s real nature is designated as devotion. Others maintain that the inquiry into the truth of one’s own Self is devotion”.

The point driven home in this nāma is that nothing prevents a true devotee in realizing Her irrespective of the hurdles.  She is delighted with such devotion and such devotees.  Devotees are those who worship Her through mind to seek Her within.

Bhakti-gamyā भक्ति–गम्या (119)

She can be attained only by devotion.  Since She likes pure devotion in terms of the previous nāma, She can be attained by such devotion only.  Upaniṣad-s explain devotion in detail.

Brahma Sūtra (III.ii.24) says, “Brahman is realized in samādhi, as known from direct revelation and inference.”

Cāndogya Upaniṣad (II.23.1) says “brahmasṃsthomṛtatvameti” meaning one devoted to Brahman attains immortality. Attaining immortality means Sāyujya discussed in nāma 112. This is possible only through devotion.

Katha Upaniṣad (II.i.1) says “Self-created God has also created the sense organs with the inherent defect that they are by nature outgoing. This is why beings see things outside and cannot see the Self within.”

Taittirīya Upaniṣad (II. i) says satyaṃ, jñānam, ananthaṃ Brahma, meaning truth, knowledge and infinite is Brahman.

Patanjali in his Yoga Sūtra (I.23) says, “by devotion to Īśvarā”.

Kṛṣṇa confirms this by saying (Bhagavad Gīta XVIII.55) “One can understand me by devotional service and when he is in full consciousness of me by such devotion, he can enter my kingdom”.  “Only by undivided devotional service I can be understood as I am….and can thus be seen directly…” (XI.54)

Lalitā Triśatī (nāma 192) says that She can be attained only by devotion.

{Further reading on devotion: Brahman can be realised either through bhakti mārg (the path of devotion) or through jñāna mārg (the path of knowledge). In devotional path, the divine grace is an essential factor.  While pursuing the path of knowledge, self-effort is primary.  In bhakti one affirms this world, affirms himself and his life and work with a devoted remembrance of his iśta devata.  Among all the disciplines of worship, bhakti is considered as Supreme.  The desperate longing and intense love for Iṣṭa devata is known as bhakti. The intense search for our true nature is bhakti. The one noticeable, yet significant difference between bhakti and jñāna is the difference in the perception of the Supreme.   In bhakti one perceives Iṣṭa devata and in jñāna he looks for the formless Brahman.}

Lalitha Sahasranamam 120

Bhakti-vaśyā भक्ति–वश्या (120)

She is controlled by devotion or She is attracted by devotion.  vaśya means attraction or keeping under control.

Śivānanda Lahari (Śivānanda Lahari is in the praise of Śiva and Saundarya Laharī is in the praise of Lalitāmbikā.  Both have one hundred verses each and composed by Ādi Śaṃkara) verse 62 refers the Divine Mother as bhakthi  janani meaning  ‘Mother thy name is devotion’ and bhaktārbhakam rakṣatimeaning that She nurses the devotee as Her child.  When somebody is overwhelmed with the feeling of devotion, tears roll down his eyes, his voice gets choked and goose bumps appear.   This could be followed by a body shudder.  

The next verse of Śivānanda Lahari refers to the story of Kannappa Nāyanār (KN).  He was a great devotee of Śiva and his devotion is beyond explanation.  KN used to worship Śiva in the form of a liṇga.  KN does not know any rituals as prescribed by śāstrā-s.  He used to offer raw meat to Śiva and Śiva also gladly accepted his offerings.  One day, KN noticed blood oozing out from one of the eyes of Śiva.  KN tried to arrest the oozing by trying different methods.  But none of them worked.  Then he thought for a moment and immediately, he took one of his own eyes and placed in the place of oozing eye of Śiva.  The oozing stopped immediately.  Now, the other eye of Śiva also started oozing blood.  This time KN did not try any other methods.  He placed his big toe on the oozing eye of Śiva as a marking, as he will not be able to see anything, as he was about to remove his another eye also.  At that time, Śiva appeared before him.  Such is the type of devotion which Ādi Śaṃkara refers to in his verses.  The verse says ‘the one who follows KN, his (follower) footwear is used as kuśa grass (darbha) for the kalasa (a pot containing water with mango leaves and coconut on the top with a cluster of kuśa grass.  When mantra-s are recited, the energy of the mantras gets transmitted to the water inside the vessel.  This water is used for purification purposes and also used to purify a sādhakaand is called mantra bath.  Kuśa grass or darbha is used for all purification purposes) that is used to give a Vedic bath to Śiva”.  This is called devotion.  True devotion is nothing but sincere love.

Those who are ignorant say that Śiva and love are different.  Those who are knowledgeable say that both Śiva and love are the same- says Tirumūlar, the great Tamil saint. Śrī Rāmakṛṣṇa Paramahaṃsasays that those who are the masters in Veda-s and śāstra-s say this is right and that is wrong.  Assuming there are defects in the ways of worship by such devotees, God will never mind the defects as He wants only sincere devotion.  He is ready to bless us, but we are not ready to get His blessings.  This is because, the path followed by us is wrong.

Kṛṣṇa says, (Bhagavad Gīta (IX.30) “Even if the vilest sinner worships me with exclusive devotion, he should be accounted as a saint. He is positive in his belief that there is nothing like devoted worship of God,” and Kṛṣṇa proceeds to say in the next verse “that my devotee never perishes”. Kṛṣṇa says in (XI.54), “Only by undivided devotional service can I be understood as I am” says the Lord.

All the scriptures and Śrutiī-s make a clear definition of devotion.  Devotion can therefore be defined “as the subject where the feelings of ardent love blossoms within, expecting nothing in return, crossing the boundaries and limitations of all the prescribed rituals and gets transformed into an object where there is a desire to stay put with that object forever”.

Lalitha Sahasranamam 121 – 123

Bhayāpahā भयापहा (121)

She dispels fear.

Taittirīya Upaniṣad (II.9) says “having known the Brahman, he is not afraid of anything as there is none by his side”.  He is with the Brahman who is always a witness; therefore Upaniṣad says that there is none with him.  Bṛhadāraṇayaka Upaniṣad (I.iv.2) says, “If there is nothing else except me, where is the question of fear”.  The cause of fear is the existence of a second person.  The existence of second person is felt only out of ignorance.  In fact, there is no second in this universe.  It is only the same Supreme Self within, who prevails in everybody which is mistaken for the second.  This happens out of māyā.

The very recitation of Her name will dispel fear.  Viṣṇu Sahasranāma nāma 935 is ‘bhāyapahā’.

Saundarya Laharī (verse 4) says, “Your feet are by themselves powerful to protect those in grip of fear.”   But Śaṇkarā says that cycle of birth and death afflicted with saṁsāra (bondage) is known as fear.  Śaṇkarā’s interpretation of fear is also confirmed by Sage Durvāsā in his Śrī Śakti Mahimnaḥ.  He says jarāṁṛuti nivāraya, praying relief from the fear of birth and death.

Those who worship Her do not have the fear of birth and death.  Mere recitation of Her name will dispel this fear.

(Further reading on fear:  Fear is the worst destroyer of spirituality. Fear is a product of mind. Not only it obstructs the spiritual path, but also it destroys the progress made. Fear not only afflicts the mind, though it is a product of the mind, it affects one’s health as well. Most of the fears are unfounded and a result of our imagination. Fears are mostly related to physical body. For example fear of an accident, fear of an unexpected fall, fear of disease or injury, fear of an enemy etc. Sometimes fear arises out of ego. Fear of hurting one’s prestige in the society, fall in status, etc are classified under this category. Basically it is important to note that fear arises out of attachment to the physical body and ego. The latter also includes finance management. There are only two possible remedies one can think of. One is to undergo the agony of fear and the other is destroying the cause of fear by visualization. When there is fear, the entire energy will be drained out. After all, everything is pre-determined by karma-s and whatever is to happen is bound to happen. If one develops positive thoughts, positive actions will manifest and if negative thoughts are nurtured, manifestation of miseries and sufferings happen.  To a great extent one can eliminate fear by positive thoughts. Thoughts are always very powerful.

All of us never escape the clutches of fear, but most of us encounter fear and make it powerless. There should be some cause for fear. If one is are able to destroy that cause, the effect of fear will not manifest. Let us take a simple example. If someone is pulling a car out of the garage with a fear that he might meet with some accident, his fear will manifest and cause some accident. In this situation, his thought manifests as action. On the contrary, if one thinks that he will have a safe day, the day is bound to be safe. Let us take another example. One’s superior is going to give his report on his promotion. On some earlier occasions he had misunderstandings with his superior and he did not like his attitude. Possibly he may not give a good report about him for his promotion. In this case if he meditates and infuses positive energy to his superior he can be rest assured that his superior will not give any adverse report about his, as his positive energies will induce him to make out a good report. By infusing positive energies, one can have positive results in most of the situations. Mentally one can burn the cause of fear by visualizing fire burning the cause. Practicing this type of meditation is a sure way to success. There is no need for separate place to do this meditation. One can take a minute or two, find out a place where one can get some fresh air, by closing the eyes and visualise that the cause of fear is being burnt by flames of fire.

{Remember one thing always. Nobody can harm you either emotionally or physically. You are a divine soul and abundant divine energies are always around you to protect. This divine energy prevents committing evil acts and protects you from evil influences. After all what you sow is what you reap.}

Śāṃbhavī शांभवी (122)

Śiva is known as Śāṃbhu and His wife is Śāṃbhavī.  Viṣṇu Sahasranāma nāma 38 is Śāṃbhavaewhich is interpreted as ‘the one who gives comforts to devotees’.  In that way both Śiva and Lalitāmbikā give comfort to their devotees.

There is a mudra called śāṁbhavi mudra which is generally used in Kuṇḍalinī meditation.  Focusing both the eye balls internally towards ājña cakra and lifting the consciousness upwards, by correspondingly raising the eye balls is śāṁbhavi mudrā.  There are other interpretations also.

There are three types of dīkṣā-s (initiations) and one among them is śāṁbhavi dīkṣā.  The other two are śākti and māntri.

Worshippers of Śiva are called śambhavā-s.  She is the mother of śambhavā-s.  Saundarya Laharī(verse 34) says, śarīraṁ tvaṁ śambhoḥ meaning ‘You (Śaktī) are the body of Śiva.  The next verse says śiva  yuvāti bhāvena meaning ‘assuming the role of Śiva’s wife’.  Such narrations are in plenty to affirm that She always remains as a part of Śiva, both physically and mentally.

Śāṃbhavī also refers to a young girl of eight years.  There is a ritual by name kanyā pūja explained in Devi Bhāgavata (III.25 and 26) about worshipping Her in the form of girls of of different ages.  If such a ritual is performed as per the prescribed method, it is said that the devotee will become prosperous and wealthy.

Śāradārādhyā शारदाराध्या (123)

Śāradā means Sarasvatī, the Goddess of speech.  She is worshiped by Sarasvatī.  Śāradā could also mean Vāc Devi-s, the authors of this Sahasranāma.

She is worshipped for nine days in the month of October/ November called navarātrī or śāradanavarātrī, meaning nine nights.  Śaktī worship is always done in the nights as per tantra śāstra.  It is said that Viṣṇu is to be worshipped in the morning, Śiva in the evening and Lalitāmbikā in the night.  Apart from the śārada navarātrī, there is one more navarātrī called vasanta navarātrī celebrated in the month of April/May. Possibly this nāma could mean Śāradā navarātrī.

Kālikā Purāṇa says ‘Once upon a time in spring, in the ninth day you were awakened by gods.  Hence you are known to the world by the name Śāradā”.

This nāma means that she is worshipped by the knowledgeable (knowledge gained from Veda-s and śāstra-s).

Lalitha Sahasranamam 124 – 128

Śarvāṇī शर्वाणी (124)

Śiva has eight cosmic forms that correspond to the five basic elements (akāś, air, fire, water and earth), soul, sun and moon (Liṅga Purāṇa I.28.15-17).  Bhīma form is akāś, Ugra-wind, Rudra-fire, Bhava-water, Śarva-earth, Paśupatī-soul, Īśāna-sun and Mahādeva-moon. Śarva form of Śivarepresents water element and Śarva’s wife is Śarvānī.  Their son is Mars, one of the nine planets referred in astrology.

{Further reading on planetary propitiation: For performing remedies for the afflicted planets, one has to thoroughly study the afflicted planet/s and perform propitiation accordingly.  The ill effects of the planets will not be totally eradicated by merely performing rituals or visiting certain specified temples. The day and time of the propitiating ritual to be performed   is to be fixed taking into account the star lord and its sub lord.  For example, in a horoscope planet Mars is afflicted, performing remedies on a Tuesday may not be correct.   The appropriate day would be the day connected to the star lord or sub lord of planet Mars.  Poor feeding and animal feeding are very important in eradicating the evil effects of a planet. The ideal thing would be to go to orphanages and feed them personally.  Satiated hunger expressed in their faces is capable of eradicating any type of planetary afflictions.  Mantra japa is another useful way to ward off the evil effects of planets.  Planetary propitiation should be done in person and not through someone else. Planets are incapable of causing any afflictions to those who repose unshakable faith in God}

Śarmadāyinī शर्मदायिनी (125)

Śarma means happiness.  She confers happiness on Her devotees.  Conferring happiness is Her habit as She is the Divine Mother.

Please refer nāma-s 192, 953 and 968 which convey the same meaning.

Śāṃkarī शांकरी (126)

Wife of Śaṇkarā, a form of Śiva, is known as Śāṃkarī.  Śam means happiness and karā means doer.  Therefore Śaṇkarā is known to give happiness and his wife Śāṇakarī has the same quality.  Śiva and Śaktī do not have any difference in qualities between them. That is why Śiva and Pārvatī are said to be father and mother of the universe.

Śrīkarī श्रीकरी (127)

Śrī means all types of prosperity.  It also means wealth, happiness, beauty, attraction, auspiciousness, etc.  Since She is the embodiment of all these qualities and also endows these qualities on Her devotees, She is known as Śrīkarī. Viṣṇu Sahasranāma 611 is Śrīkarā which means the giver of wealth to His devotees.  In fact, there is no difference between Viṣṇu and Lalitāmbikā.  Viṣṇu is also known for auspiciousness etc. There is brother- sister relationship and Viṣṇu is elder to Lalitāmbikā.   Other nāma-s in this Lalitā Sahasranāma confirm this. They are 267. Govinda rūpinī, 298. Nārāyanī, 893. Viṣṇu-rūpinī, etc.  Śrīkarā’s sister is Śrīkarī.

Sādhvī साध्वी (128)

She is chaste (please refer nāma 709).  When someone has huge wealth he is called Lakṣmī pati, meaning husband of Lakṣmī, Śrī Mahā Viṣṇu. Pati is generally used to refer husband of a woman.  In ancient Sanskrit pati was used to mean a good sign, good fortune, prosperity, success, happiness Lakṣmī resides in the chest of Viśnu.  Lalitāmbikā and Śiva are attached to each other so deeply, the one without the other cannot even carry out their duties.

Saundarya Laharī (verse 96) explains this nāma. “Oh! Foremost among the chaste! How many are the poets who do not court Brahma’s wife (meaning knowledge).  Who does not become the lord of Lakṣmī with only some riches? But, except Śiva nobody can attain you.” The interpreters intend to say that nobody can claim Lalitāmbikā like other Gods and Goddesses as She is beyond comparison with them.  The problem in the interpretation arises with the Sanskrit word ‘pati’ which generally means husband.  But there are other meanings for this word such as master, lord, owner, possessor etc.   Therefore pati in this context does not mean husband but refers to a person who owns wealth or who has knowledge and wisdom, or who has mastered the art of speech. This verse is a poetic parlance.

Lalitāmbikā is called as chaste because, She always remains with Śiva.  She considers Śiva as pati deva which means a wife who regards her husband as divine.  This is the right explanation for this nāma as She was created by Śiva and therefore She considers Śiva as Her divine husband. ‘Pati vedanaḥ’ means Śiva.  Vedanaḥ means perception or knowledge and pati vedanaḥ means possessor of knowledge.

Lalitha Sahasranamam 129 – 133

Śaraccandranibhānanā शरच्चन्द्रनिभानना (129)

Her face appears like the moon in spring season.  Śarad means second half of October, November and first half of December.  In a natural horoscope, each rāśi represents a solar month.  Two solar months make a ṛtu and six ṛtu-s make a year.  During śarad ṛtu (autumn or fall season) the moon appears brighter and without blemishes.  Please refer nāma 133 also.

Śātodarī शातोदरी (130)

She has thin waist.  These two nāma-s (129 and 130) are connected to Her kāmakalā form, the details of which will be discussed in kāmakalā rūpā (nāma 322) .

Śantimatī शन्तिमती (131)

She is never harsh to Her devotees.  She tolerates certain acts of Her devotees that are not considered appropriate.  Śanti means peace.  She appears peaceful and tolerates only certain acts of Her devotees.  She too has a tolerance level.  Once that level is crossed by Her devotees, She does not hesitate to initiate corrective measures.  The corrective measures are carried out through Her ministers like Aśvārūdā or Vārāhi Devi-s.

With this nāma, Her act of benediction ends.  Nāma-s 132 to 155 discuss Her as Nirguṇa Brahman or Her formless form.  Worshipping Her as Nirguṇa (without attributes or qualities) form is considered as an important aspect of worship and the result of such worship is described in nāma-s 156 to 195.  It is also interesting to note that Vāc Devi-s have chosen to discuss her nirguṇa worship first and saguṇa(with attributes) worship later (196-248).

Nirādhārā निराधारा (132)

She is without support.  She does not depend upon anybody.  Chāndogya Upaniṣad (VII.24.1) asks “That which is infinite is immortal and that which is finite is mortal.  It rests on its own power – or not even on that power (as it depends on nothing else, not even its own power). This is known as nirādhārā.

Śaktī is worshipped both internally and externally; but internal worship leads to quicker realisation.   External worship is further divided into two categories- Vedic and Tantric.  Internal worship is also divided into two categories, one is with form and another is without form.   Worshipping Her internally without attributing any form is considered to yield desired results leading to quicker realisation of the Self.

The pure form of consciousness is Śaktī. Śiva Sūtra (1.1.) says caitanymātmā.  This means that pure consciousness is Ātma. Only by worshipping Her, detachment from saṁsāra becomes possible, which ultimately leads to liberation.

Nirañjanā निरञ्जना (133)

Añjanā means a black paste (eye liner or collyrium) that is applied to eyes of women.  Hanuman’s mother’s name is Añjanā. “Añjanā nandanaṁ vīraṁ” says a verse.  When añjanā is applied to eyes, they look beautiful.  Her eyes look beautiful without añjanā is the textual meaning.  But añjanā also means ignorance as ignorance is always compared to darkness and knowledge to light.  Nir means without.  She is without ignorance.  Vāc Devi-s would not have coined this nāma to mean that She is without ignorance.  Ignorance and knowledge are associated with human and not with the Divine Mother as She is the embodiment of knowledge.  Śvetāśvatara Upaniṣad (VI.19) gives answer to this argument.  It Says ‘niṣkalaṁ, niṣkriyam, śāntam, niravadyaṁ, niranjanaṁ”. This means that Brahman has ‘no form, no action, no attachment, above reproach and without any blemish’.  It also says niranjanaṁ which means without any blemish.  Therefore it is to be inferred that Lalitāmbikā is the Brahman.  This nāma says that Her formless (nirguṇa Brahman) form is without any blemishes. Please refer nāma 354 for further details.

In Kuṇḍalinī meditation, when one reaches ājñā cakra, one will be able to see light.  In the initial stages, this light may have some blemishes and these blemishes vanish along with the practice. This is called Her blemish less form, as Kuṇḍalinī is Her subtlest form.

Lalitha Sahasranamam 133 – 138

Nirañjanā निरञ्जना (133)

Añjanā means a black paste (eye liner or collyrium) that is applied to eyes of women.  Hanuman’s mother’s name is Añjanā. “Añjanā nandanaṁ vīraṁ” says a verse.  When añjanā is applied to eyes, they look beautiful.  Her eyes look beautiful without añjanā is the textual meaning.  But añjanā also means ignorance as ignorance is always compared to darkness and knowledge to light.  Nir means without.  She is without ignorance.  Vāc Devi-s would not have coined this nāma to mean that She is without ignorance.  Ignorance and knowledge are associated with human and not with the Divine Mother as She is the embodiment of knowledge.   Śvetāśvatara Upaniṣad (VI.19) gives answer to this argument.  It Says ‘niṣkalaṁ, niṣkriyam, śāntam, niravadyaṁ, niranjanaṁ”. This means that Brahman has ‘no form, no action, no attachment, above reproach and without any blemish’.  It also says niranjanaṁ which means without any blemish.  Therefore it is to be inferred that Lalitāmbikā is the Brahman.   This nāma says that Her formless (nirguṇa Brahman) form is without any blemishes. Please refer nāma 354 for further details.

In Kuṇḍalinī meditation, when one reaches ājñā cakra, one will be able to see light.  In the initial stages, this light may have some blemishes and these blemishes vanish along with the practice. This is called Her blemish less form, as Kuṇḍalinī is Her subtlest form.

Nirlepā निर्लेपा (134)

She is without attachments.  Lepā means stain or pollution which is impure.  Attachment is caused by bondage and bondage is the result of karma-s.  Karma-s arise out of actions.  She is beyond karma-s arising out of actions.  This could be interpreted in two ways.  She is attached to Her devotees.  Many devotees are able to manifest Her in their bodies.  In such situations, She becomes one with the bodies of Her devotees.  The karma-s of such devotees do not affect Her.  In fact, if a devotee has such an opportunity, he is absolved of all his karma-s.  This is because of the fact that the divine energy can enter into a body, provided that body is suitable in all respects (such as strength, internal and external purity) to withstand the potency of divine energy.  Some ancient scriptures point out that the body of a devotee becomes pure by merely acquiring knowledge about Her.

The second interpretation is in line with what Kṛṣṇa says (Bhagavad Gīta V.10) ‘One who performs duty without attachment, surrendering the result to the Supreme Lord, is unaffected by sinful action’.  Kṛṣṇa also says ‘There is no work that affects me nor do I aspire for the fruits of action’ (Bhagavad Gīta IV.14).   Lalitāmbikā perfectly fits this explanation.  She performs Her action as directed by Her Lord Śiva, hence karma-s arising out of such actions do not affect Her.  This is the case of yogi-s also.  Yogi-s perform worldly duties, perform rituals, sacrifices, external worships, etc but they surrender the results unto God, either good or bad arising out of such actions.  The attire does not make a yogi.  Only thoughts and actions make a perfect yogi.  If one acquires complete knowledge about the Brahman and remain with the Brahman, karma-s do not affect him.

Nirmalā निर्मला (135)

Mala means dirt arising out of impure matter, where the afflicted mental state of an empirical individual is disabled by his own impurity causing attachment to actions viz saṁsāra.  She is without such dirt.  In the last nāma impurity arising out of mind was discussed and in this nāma impurities arising out of matter is being discussed.  It is to be recalled that mind and matter is Śaktī.  Mala is a sense of imperfection that leads to ignorance about the soul and hampers the free expression of the Supreme Self.  This ignorance is caused by ego which is called mala or ānava-mala.

This nāma says that if one gets out of attachments towards matter by dissolving his ego, knowledge is attained.  Presence of mala causes avidyā (ignorance) which leads to confusion, dirt and darkness.  This darkness can be dispelled by meditating on Her, thereby acquiring knowledge.

It is interesting to note that all the nāma-s that talk about nirguṇa Brahman either directly or indirectly refer to meditation.

{Further reading on mala: Mala is known as innate ignorance that conceals the true nature of the Self.  It is mere consciousness of the supposed imperfection and limitation which is responsible for the rise of countless individual selves.  It is the instrumental cause of the impurity or mala.  One’s karmic account is the main cause for the level of innate ignorance. This ignorance is of two types, internal and external.  One is due to the revival of old vasānā-s (impressions) and another one arises from the contact of a certain sense with a certain external object.  Again intellectual ignorance is different from spiritual ignorance.  Intellectual ignorance is dependent upon the connection of the individual self with the body, with which it co-exists. But, in the case of spiritual ignorance, it is independent of intellectual ignorance. It is due to this difference, liberation cannot be attained only by intellectual knowledge. Liberation can be obtained only with the combination of intellectual knowledge and spiritual knowledge.}

Nityā नित्या (136)

Nitya means eternal and without changes.  As nirguṇa Brahman is being discussed, one of the qualities of the Brahman is explained here.   Bṛhadāraṇyaka Upaniṣad (IV.v.14) describes the Brahman as “the Self is indeed immutable and indestructible”.  Brahman is beyond changes and exists everywhere, omnipresent.

Nitya-s are the fifteen deities representing fifteen lunar days.  They are worshipped while worshipping Śrī Cakra.  Each of these deities has mūla mantra and is capable of giving different siddhi-s.

{Further reading on Nitya-s:  Nitya is said to be the highest object of worship and the ultimate philosophical principle in kula system.  The world kula stands for Śaktī.  Apart from the fifteen nitya-s, sixteenth nitya is Lalitāmbikā Herself, who is also known as Mahā Tripurasundarī.  Out of these nitya-s, the last three nitya-s are more concerned with internal worship. There are nine tantra-s that deal with these nitya-s.  It is also said that the power of Śaktī is known as nitya.]

Nirākārā निराकारा (137)

She is formless. Ākāra means form, figure, shape, etc. This is an important aspect of nirguṇa Brahman(nirguṇa means devoid of all qualities or properties).  The qualities of the formless Brahman are being described one after another.

Nirākulā निराकुला (138)

She is without agitation.  Ākulā means confounded, confused, agitated, flurried, or disordered. Nirnegates all that is meant by ākulā. This means that She is not agitated, not confused etc.  She is the cause for these attributes, but She is not affected by these attributes.

Though She is associated with ignorance or avidyā, still she is not agitated.  She is associated with ignorance means She is the cause of avidyā.  When She is in the form of māyā or illusion, She causes ignorance.  Māyā prevents the sādhāka to acquire knowledge.  This nāma means that even though ignorance is caused by Her, She is not agitated by this ignorance.

Lalitha Sahasranamam 139 – 142

Nirguṇā निर्गुणा (139)

She is unconditioned with guṇa-s.  Guṇa is of three types sattva, rajas and tamas.  These guṇa-s are responsible for the formation of gross body and originate from prakṛtī (the source of objectivity) which is also known as māyā.  Since She does not have a gross body, She is called nirguṇa.  The Brahman alone is without guṇa-s, as Brahman does not have a gross form.  Śvetāśvatara Upaniṣad (VI.11) says ‘ekah devaḥ’ God is one without a second.  Though devaḥ also means luminous, here it  means only the Brahman as Brahman alone is self illuminating.  After identifying the Brahman, the Upaniṣad talks about the qualities of the Brahman.  It says ‘without attributes and unconditioned’.  All these confirm Her as the Brahman.

[Further reading on guṇa-s:  Guṇa can be interpreted as constituent qualities. There are three kinds of guṇa -s.  They are sattva, rajas and tamas.  Sattva guṇa means quality of purity and knowledge.  Rajo guṇa means activity and passion.  Tamo guṇa means inertia and ignorance.  The Brahman is the embodiment of sattva guṇa, whereas the empirical souls are associated with more of other two guṇa-s.  Prakṛtī is the primordial, unmanifested, and the most subtle metaphysical principle that has the potentiality to manifest into an enormous empirical universe. In the process of creation, the universe remains in a potential state within prakṛtī, so long as the three guṇa-s remain undisturbed. When the equilibrium of the guṇa-s is disturbed, prakṛtī begins to unfold Her metaphysical categories causing the process of creation.]

Niṣkalā निष्कला (140)

She is without bodily parts.  This nāma is an extension of the previous one.  Because of being nirguṇa, She is niṣkalā.  Kalā means parts.  Brahman has no parts in literal sense.

Kṛṣṇa gives more clarity on these two nāma-s.  He says “the living entities in this conditioned world are my eternal fragmental parts.  Due to conditioned life, they are struggling very hard with six senses that include mind” (Bhagavad Gīta X).

This is beautifully explained in Vijñāna Bhairava (verse 146) thus: “Unswerving buddhi (intellect) without any image or support constitutes meditation.  Concentration on an imaginative representation of the divine with bodily parts is not meditation.”  This is possible only with knowledge.

Brahma Sūtra also says (II.iii.43) “The individual souls are parts of the Brahman because of the mention that they are different.”  The individual is a part only apparently, for the part-less Brahman can have no part in literal sense.

Thus it is amply made clear that the Brahman is without form and meditation with form is not a meditation on the Brahman.  Chādogya Upaniṣad (VIII.vii.1) further explains the Brahman as “free from sin, old age, death, sorrow, hunger and thirst.  It is the cause of desire for truth and commitment to Truth.  This Self has to be sought for and thoroughly known.”

Śantā शन्ता (141)

The absence of negation is to be noticed in this nāma.   Prefix niṣ or nir means negation of the quality mentioned in that nāma.   For Example kalā means parts and niṣ–kalā means without parts.  This nāma means that She is calm and tranquil.

The saying of Śvetāśvatara Upaniṣad VI.19 referred in nāma 133 is also applicable to this nāma. All these qualities of the Brahman are cited by Vāc Devi-s in this Sahasranāma.  One more quality of the Brahman, the tranquillity is described here.  Please remember that we are now discussing the qualities of nirguṇa Brahman (the Brahman without form and attributes).  To make us understand nirguṇa Brahman better, certain qualities are negated and certain other qualities are affirmed in Upaniṣads as well as in this Sahasranāma.

When one is bound by the clutches of bondage, there cannot be any tranquillity.  Tranquillity is considered as an essential quality for self-realization.

Niṣkāmā निष्कामा (142)

She is without desire.  This is the reason for the previous nāma.  When one has desires, he cannot have tranquil mind. There is no question for any desire for nirguṇa Brahman, the Absolute.  Brahman cannot have any desires and this has been confirmed in earlier nāma-s.  These nāma-s are in line with Bṛhadāraṇyaka Upaniṣad (II.iii.6) which says ‘neti neti’ meaning not this, not this.  The Upaniṣad is zeroing on the Brahman by negating many known qualities.  Finally this verse says ‘satyasya satyaṃ’meaning “The Truth of truth”.  It has identified truth as one of the qualities of the Brahman. The same Upaniṣad further elucidates the Brahman (V.i). “That (the Brahman) is infinite and this (universe) is infinite.  The infinite proceeds from infinite.  Then, taking the infinitude of the infinite (universe), it remains as the infinite (the Brahman) alone.”  The original verse goes like this:

पूर्णमदः पूण्नमिदम् पूर्णात्पूर्णमुदच्यते।पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥

Pūrṇamadaḥ pūṇnamidam pūrṇātpūrṇamudacyate|
Pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate||

This nāma is in confirmation of Her Brahmanic status. During the course of this Sahasranāma, one can find a number of such affirmations.

Lalitha Sahasranamam 143 – 146

Nirupaplavā निरुपप्लवा (143)

She is perdurable, yet another quality of the Brahman.  The same meaning is conveyed in nāma 180.

There is another interpretation, which says that She produces ambrosia that spreads to the 72000 nerves in human body. This refers to Her subtlest Kuṇḍalinī form. When Kuṇḍalinī reaches sahasrāra, it produces ambrosia that drips through the throat and spreads throughout the nervous system. This nāma is split into nir (the word nir has many meanings and in this context, it means body) + upa(approaching) + plavā (dripping). This means that when Kuṇḍalinī approaches sahasrāra the ambrosia starts dripping into the body system.

Nitya-muktā नित्य–मुक्ता (144)

She is eternally free, another quality of the Brahman.  To realise the Brahman, one has to be free from bondage.

Nirvikārā निर्विकारा (145)

She is devoid of modifications (vikāra means modification).  Brahman does not change.  There are two aspects of creation viz. puruṣa and prakṛtī.  Puruṣa is the Supreme consciousness that is free of bondage, full of knowledge and creative power. This can be interpreted as the divine or active principles from the minute portions of which the universe was formed. If one has the power to create, he has to possess the requisite knowledge for creation.  If creator does not possess sufficient knowledge, his creation goes haywire.  Puruṣa is not associated with body, senses and mind.  It does not undergo modification but constantly witnessing those countless modifications that happens around it.  Prakṛtī is opposite of puruṣa.  It is the root cause of creation and undergoes changes continuously.  It is associated with three gunas.  When puruṣa and prakṛtī conjoin, universe is created.

Devoid of changes here mean with regard to twenty three tattva-s.  They are mahat [It is a product of prakṛti. It the great principle, of buddhi, the Intellect, or the intellectual principle. According to the Sāṃkhya philosophy the second of the twenty three principles produced from prakṛti and so called as the great source of ahaṃkāra, (ego) self-consciousness and manas, the mind], ego and five tanmātra-s (sound, taste, smell, light and touch).  These seven are called cause.  Five organs of perception, five organs of action, five basic elements and mind make the balance sixteen.  These sixteen are called action.  Therefore prakṛti is made up of cause and action and puruṣa is devoid of this.  But for creation both puruṣa and prakṛti are required.  This points out to Śiva-Śaktī union.

But, in this nāma She is addressed as puruṣa, the Brahman. Puruṣa and prakṛti are discussed in detail in later nāma-s.

Niṣprapañcā निष्प्रपञ्चा (146)

Prapañca means expansion, development or manifestation.  She is without such attributes.  Since the Brahman is ādhi (the first) and anādhi (without parentage) it does not have any control and does not require any modifications or changes.  This is because the Brahman is complete or full which is called pūrṇam.  Māṇḍūkya Upaniṣad (verse 7) says ‘total cessation of the world as such, the embodiment of peace (here word śāntam is used. Refer nāma 141 ‘śāntā’), the total of all that is good (word ‘śivam’ is used here), one without a second (this is because of  ādhi and anādhi), the fourth state (turya state, the other three being, sleep, dream and deep sleep stages which are called jākrat, svapna, suṣupti).  Think this turya as the Self and this is to be realized’.  The Brahman is beyond the three stages and can be realized only in the turya or the fourth state.  This state is the embodiment of peace and all that is good.  These stages are discussed in detail from nāma 257.

All these interpretations go to indicate the nirguṇa Brahman.  This nāma means that She is without any expansion as the Brahman will never undergo changes or modifications.

Lalitha Sahasranamam 147 – 153

Nirāśrayā निराश्रया (147)

Āśraya means dependence (that to which anything is annexed or with which anything is closely connected or on which anything depends or rests).  Taittirīya Upaniṣad (II.7) uses the word ‘anilayane’ meaning not resting on anything and free from modifications.  She does not depend on anything.  She being the Brahman does not depend upon anything and on the contrary, everything depends upon Her.  This nāma more or less conveys the same meaning conveyed in nāma 132.  Possibly, āśraya in this context could mean the gross body that supports the soul.  Since She is beyond soul (Brahman and soul are different.  Soul is called jīva), there is no question of Her gross body.  Since She is devoid of gross body, it connotes that She is the Brahman.

Chāndogya Upaniṣad (VIII.i.5) says, “The body may decay due to old age, but the space within (the Brahman) never decays.  Nor does it perish with the death of the body.  This is the real abode of the Brahman.  All our desires are concentrated in it.  It is the Self – free from all sins as well as from old age, death, bereavement, hunger and thirst. It is the cause of love of Truth and the cause of dedication to Truth.”

This nāma says that She is not dependent on anybody.

Nitya-śuddhā नित्य–शुद्धा (148)

She is eternally pure.  Impurity is associated with the gross body and the embodiment of purity is within the impure gross body. Brahman is always pure as It is not subject to changes or modifications.  Impurity arises only if an object undergoes changes.

Nitya-buddhā नित्य–बुद्धा (149)

She is eternally wise.  Knowledge is gained by experience whereas being wise (jñāna) is inbuilt.  Knowledge is acquired from the wise.  Bṛhadāraṇyaka Upaniṣad (IV.iii.30) says ‘the knower’s function of knowing can never be lost, because it is imperishable.  But there is not that second thing separate from it which it can know’.   The Brahman is self illuminating intelligence.

Niravadhyā निरवध्या (150)

She is inviolable and without defects. Avadhyā means incapable of being transgressed or dishonoured.   Defects arise out of ignorance or ignorance is the cause of differentiating between defect and perfect.  There cannot be any defect in the Brahman as it is eternally pure.  Defects arise out of impurities such as desire, ego, etc.

Nirantarā निरन्तरा (151)

Antara has many meanings such as in the middle, inside, within, among, between, on the way, by the way, near, nearly, almost, in the meantime, now and then, for some time, between, during, without, etc. She is without such divisions.   Brahman will neither divide nor multiply, as He does not change.  It is permanent.

Taittirīya Upaniṣad (II.7) says “If he makes even a smallest discrimination from the Brahman, he is afraid of the Brahman” (discriminating self from the Brahman).  Here the fear means rebirth.  The point driven home is the omnipresent nature of the Brahman.  The Brahman within all living beings, be it a plant, an insect, an animal or a human is the same, irrespective of the gross form.   The time, distance and religion do not modify the Brahman.  But it is the ignorance that make one consider Brahman as someone different from what he perceives.

Niṣkāraṇā निष्कारणा (152)

She is without cause. Kāraṇa means that which is invariably antecedent to some product. She is beyond descendance yet another quality of the Brahman. But the universe descends from Her.

Śvetāśvatara Upaniṣad (VI.9) says “There is none in this world who is His master or who governs Him, and here is nothing by which He can be identified.  He is the cause of all.  He is also the lord of the jīva(soul), who is the lord of the sense organs.  No one is His creator and no one is His controller”.

She is invoked in Śrī Cakra by addressing Her as kāranānanda vigrahe (कारनानन्द विग्रहे).It means that She is the blissful elementary matter for manifestation of the universe. Therefore, She is the cause for the universe and there is no cause for Her.

Niṣkalaṅkā निष्कलङ्का (153)

She is without any stains.  Stains arise out of sins.   That is why those who do not commit sins are considered on par with God, as such persons are extremely rare to find.  Īśa upaniṣad (verse 8) uses two words to describe the Brahman without stains.  The first one is śuddham which means pure.  The other one is apāpaviddha meaning unblemished (no race of ignorance).  The Brahman is pure and unblemished.  The sense of dualism is the cause for sins.  These sins cause blemishes.  Blemishes could be of anything viz. anger, hatred, jealousy, etc.  These blemishes are responsible for not realising the Brahman within.  These are called stains and She is devoid of such stains.

{Further reading on sin: With ethicization, morally good or bad actions are systematically converted into religiously good or bad actions.  In as much as any social morality must punish those who commit wrong and reward those who conform, so must a religious morality.  Implicit in these notions of reward and punishment are such ideas as religious merit and sin.  That is the consequences of the rights and wrongs for which one is being rewarded or punished can br conceptualised for present purposes of merit or sin. Sin is directly related to one’s karmic account.}

Lalitha Sahasranamam 154 – 157

Nirupādhiḥ निरुपाधिः (154)

She is without upādhi. Upādhi means limitations. Due to upādhi an unlimited thing appears as limited. For example, the sky or a ākaś appear as limited whereas in reality, it is infinite. Upādhi can also be explained as the imposition of a character on an object which really does not possess.  For example, a hibiscus flower placed with a crystal.  Crystal is colourless.  Because of the red colour of the hibiscus, the crystal also appears red in colour. This is also upādhi. Upādhi is made up of upa which means near and ādhi means attributes.  Ignorance is called upādhi as the effect of ignorance is reflected in the speech and actions of an ignorant person.  She is without such upādhi or She is without limitations.  Brahman is beyond limitation.

Śiva is devoid of colour and transparent.  He appears like a crystal.  Śaktī is red in colour as per dhyān verses of this Sahasranāma. When She sits by the side of Śiva, He also appears to have red complexion. Gods and goddesses confuse this scene for the rising sun.  This is also upādhi.

Nīriśvarā नीरिश्वरा (155)

Iśvara means superior or master. She does not have a superior.  She is the Supreme ruler.  One may argue that Śiva is above Her in hierarchy.  Śiva has certain well defined acts that include creation of Śaktī out of His prakāśa form, acting as the static partner in creation but Himself not partaking in the acts of creation, sustenance and dissolution.  Śiva does not interfere with Her administration (vimarśaform of Śaktī). Hence it is said that She does not have a superior.

Though there are many other interpretations for these nāma-s, this book has taken into account the explanations available to qualify the Brahman.  When the qualities of the Brahman are being discussed, it is inappropriate to interpret nāma-s in a way different from what they are intended for.

With this nāma the description of qualities of Her nirguṇa Brahman form ends.  Though the Brahman does not have qualities, one could be wondering why Vāc Devi-s mention about the qualities of the Brahman.  As said earlier, for a common man, the Brahman can be qualified by negations, as the Brahman cannot be realized by sensory perceptions.  Hence prefixes niṣ or nir (negation) is used in all these nāma-s (132-155 except 141).  Knowledge of the Brahman starts with ‘not that’ and ends with ‘I am That’.  The first that is negation and second That is affirmation. Any affirmation is possible only if one has comprehensive knowledge of the subject concerned.  Nāma-s 156 to 195 discuss about the fruits of worshipping Her formless form.

Nīrāgā नीरागा (156)

Rāga means desire.  She is without desire.  Though this nāma and a few subsequent nāmas may appear similar to the previous group, in fact they are not so.  Antaḥkaraṇa consists of four components mind, intellect, consciousness (in a manifested form in the mind) and ego.  These four in no way are connected to the Atman or the Brahman.  The components of antaḥkaraṇa are impediments to self-realization. Apart from antaḥkaraṇa there are six other deterrents viz. desire, anger, jealousy, confusion, pride and envy.  These six need no explanation as a mere look at these words will show how dangerous they are.  These nāma-s explain the means to get disassociated from these.  First, Vāc Devi-s explained the concept of the Brahman and now they proceed to explain how to realise the Brahman, a true step-by-step guidance to Self-realization.

Rāgamathanī रागमथनी (157)

She destroys the desires of Her devotees.  This is the first of various benefits accruing out of worshipping Her Brahman form (the formless form).   Desire is the prime impediment in spiritual pursuit that keeps a person bonded to worldly attachments.

Patañjali Yoga Sūtra (II.3) says, “The five pain bearing obstacles in one’s life are ignorance and its effects.  The effects are egoism, attachment, aversion, clinging to life.”

Lalitha Sahasranamam 158 – 164

Nirmadā निर्मदा (158)

She is without pride. Mada means pride. When someone has something that others do not have, it gives rise to pride.  She has everything and everything comes out of Her (hiranya garbha or the golden egg or womb. It is the matrix of the imperishable substance, the Brahman. It is said to be the luminous ‘fire mist’ or ethereal stuff from which the universe was formed and generally applied to Brahma. This is described in the Rig-Veda as born from a golden egg, formed out of the seed deposited in the waters when they were produced as the first modifications of the Self-existent.) There is no necessity for Her to become proud of something.

Madanāśinī मदनाशिनी (159)

She destroys pride of Her devotees. Annihilating pride is one of the preconditions for realizing the Brahman.  What is followed is preached.  She is without pride and She wants Her devotees also to be without pride.

Niścintā निश्चिन्ता (160)

She is without worries.  Worries arise out of recollecting the past.  Since She transcends time and space, She does not have a past.  It can also be said that in spite of the responsibility of administering the universe, She is without worries because, She has intelligently delegated Her work to Her ministers like Vārahī and Śyāmalā.  This can be known while worshipping Śrī Cakra through navāvaraṇa pūja.  This is in confirmation of nāma 155 Nīriśvarā,

Nirahaṃkārā निरहंकारा (161)

She is devoid of ego.  Ego arises out of three guṇa-s viz. sattva, rajas and tamas, already discussed in nāma 139. Nirguṇa, which says that She is without these three guṇa-s.  Since She does not have guṇa-s, it implies that She is devoid of ego.

Nirmohā निर्मोहा (162)

Moha means bewilderment, perplexity, distraction, infatuation, delusion, etc all leading to follies. She is without any confusion, a product of mind.  Mind is the most important factor in realising God.  Only the attunement of mind to thoughtless state leads to Self-realization.  Īśa upaniṣad (verse 7) asks “when a person knows that he himself has become everything and knows oneness of things, how can he hate or love anything?”  Love and hate leads to confusion.  Kṛṣṇa says, (Bhagavad Gīta XIV.22-25) “One who is unwavering and undisturbed through all these reactions of the material qualities remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye…such a person is said to have transcended the modes of nature’.  Such a person does not have confusion (nāma 162), ego (nāma 161) and worries (nāma 160).

Mohanāśinī मोहनाशिनी (163)

She destroys such confusions in the minds of Her devotees.  When a devotee is without confusion, he moves forward in the spiritual path.   Īśa upaniṣad (7) says, ‘ekatvam anu pashyataḥ’ which means seeing everywhere the same thing, the Brahman.  It was seen earlier that Śakthī alone is capable of taking one to the Brahman.  When Śakthī, who is also called māyā moves away, leaving a person before the Brahman (Śiva) She enables him to realize the Brahman by himself.  Self illuminating Brahman is realized only when illusion (māyā) is destroyed.

Nirmamā निर्ममा (164)

She does not have self concern.  If there is self concern, one identifies himself as different from the Brahman.  This is called dualism and should not be pursued.  If one looks at this nāma from the point of view of the first nāma Śrī Mātā, as the Supreme Mother she does not care for Herself.  Her concern is only about Her children, all the living beings in this universe.  From the point of view of the Brahman, self-concern is yet another quality that is being negated here.

It is interesting to note that commencing from nāma 164 one nāma says that She does not have that quality and the next nāma says that She destroys such qualities in Her devotees. For example nāma 166 is niṣpāpā (without sins) and the next namā 167 is pāpa-naśinī (destroys sins of Her devotees).

Lalitha Sahasranamam 165 – 169

Mamatā-hantrī ममता–हन्त्री (165)

She destroys selfishness of Her devotees.  Self interest causes ego, one of the impediments to realization.

Niṣpāpā निष्पापा (166)

She is without sins. Pāpa means sin.  Sins arise out of desires.  It has already been discussed that She is without desires (156 Nīrāgā).  Kṛṣṇa says, (Bhagavad Gīta IV.14) “There is no work that affects me, nor do I aspire for the fruits of action.”

Pāpanāśinī पापनाशिनी (167)

She destroys the sins of Her devotees. Devotee is the one, who always thinks about Her not only at the time of reciting mantra-s, not only at the time of performing rituals but at all the times.  For such a devotee mantra-s and rituals become meaningless.  It is also presumed that Her devotees will not perform those actions that are termed as sins.  If knowingly someone commits a sin, She will not come to his rescue.  But why does She want to destroy the sins of Her devotees?  Kṛṣṇa answers this question in Bhagavad Gīta (IV.14) “One who understands this truth (refer the previous nāma) about me, does not become entangled in the results of reactions of work (results of reactions mean karma-s.  The concept of karma is based on Newton’s third law – for every action there is an equal and opposite reaction.  This equal and opposite reaction is karma.).She wants Her devotees to pursue the path of liberation for which sins are impediments.  How does She consume their sins?  Chāndogya Upaniṣad (V.xxiv.3) says, pāpmānaḥ pradūyante, which means all sins are burnt up.  The Upaniṣad  further says ‘such sins are burnt like dry grass thrown into a fire’.  The point driven home here is that when She is worshipped with all sincerity, the devotee gets rid of all his sins except prārabdha karma-s(the sum total of all karma-s accumulated over several past births) that have to be experienced.

Niṣkrodhā निष्क्रोधा (168)

She is without anger.  Even at the time of total dissolution (mahā-pralayā), the Brahman is without anger.  Kṛṣṇa says in Bhagavad Gīta (IX.29) “none is hateful to me, none is dear to me”.  This is one of the qualities of the Brahman.  Brahman is like a mirror.  Unless one stands before a mirror, he cannot see his image.  Unless one is devoted to Her, he cannot realize Her grace.  Whether one is devoted to Her or not, She is without anger.

Krodha-śamanī क्रोध–शमनी (169)

She destroys anger of Her devotees.  Anger is one of the six deterrents (desire, anger, jealousy, confusion, pride and envy) to self-realization.  It is said that any worship done with anger destroys the effect of such worship.   Kṛṣṇa cites the reasons for anger (Bhagavad Gīta II.63, 64) “while contemplating the objects of the senses, a person develops attachment to them and from such attachment desire develops, and from desire anger develops and from anger total dissolution arises…”  This is the reason for considering sensory organs as evils.  Kṛṣṇa also says that material mode of passion is responsible for all the sufferings.

Lalitha Sahasranamam 170 – 175

Nirlobhā निर्लोभा (170)

She is without greed.  She is extremely liberal with Her devotees.

Lobhanāśinī लोभनाशिनी (171)

She destroys greed of Her devotees.  Kṛṣṇa says “There are three gates leading to the hell – desire, anger and greed.  These should be given up, as they lead to the degradation of the soul” (Bhagavad Gīta. XVI.21) and hence She destroys greed of Her devotees.

Niḥsaṃśayā निःसंशया (172)

She is without doubts.   Doubts arise while seeking knowledge.  When She is the embodiment of knowledge, there is no question of doubts for Her.

Saṃśayaghnī संशयघ्नी (173)

She clears doubts of Her devotees.  She is capable of clarifying the doubts of wise men, as She is the embodiment of knowledge as per the previous nāma.   She assumes the form of Guru as per nāma 603. gurumūrtiḥ.  The one who is called as Guru should be without doubts, should clarify the doubts of his disciples instantaneously and expecting nothing in return.   It is said that ‘spirituality cannot be sold’.  At the same time, it is to be understood that those who seek knowledge should monetarily compensate the Guru, as he also needs money to sustain himself.  But at no point of time the disciple should exceed his capacity in compensating the Guru and a real Guru will gladly accept whatever is offered by his disciples.

 Muṇḍaka Upaniṣad (II.ii.8) explains this. “If a person can realize the Brahman, the cause and the Brahman, the effect as own Self, all the peculiarities of his character disappear and all his doubts are dispelled.  One should seek a Guru who falls within the ambit of this saying.”

Kṛṣṇa says (Bhagavad Gīta IV.34), “Understand the true nature of knowledge by approaching illuminated soul.  If you prostrate at their feet, render them service, and question them with an open and guileless heart, those wise seers of Truth will instruct you in that knowledge.”

In today’s context Gurus are known under three categories.  In the first category are those who initiate mantra-s.  Most of them are exponents of mantra-s, but they do not proceed beyond mantra-s.  In the second category are those who teach yoga including the most fancied and the most sought after kuṇḍalinī yoga. The third category consists of true Gurus who impart knowledge of the Brahman out of their own experience.  But this category is extremely rare to find.  Śiva has imparted the knowledge about Guru to His consort Pārvatī through 274 verses and this teaching is known as Guru Gīta.

This nāma means that there is no difference between Her and Gurus (third category, the true spiritual masters.)

Nirbhavā निर्भवा (174)

She is without origin.  She is ādhi (first) and ‘anādhi’ (without parentage, having no beginning).  It is generally said that Śiva is without origin, as nobody has created Him.  Here, Lalitāmbikā is said to be without origin because, there is no difference between Her and Śiva.  Their unified form is called as the Brahman.

Kṛṣṇa says (Bhagavad Gīta XIII.12), “That supreme neither Brahma, who is the lord of beginningless entities, is said to be neither Sat (being, existing) nor Asat (unreal, non-existing). This saying of Kṛṣṇahas conceptualised the crux of all the Upaniṣads.

Bhavanaśinī भवनशिनी (175)

She destroys the cycles of birth and death of Her devotees.  This cycle of birth and death is called saṃsāra.  This nāma means that when She is worshipped in Her formless form, one becomes free of bondages.  Bondage is the cause for saṃsāra or bondage itself is saṃsāra.

Kṛṣṇa says, (Bhagavad Gīta XII.6 and 7) “Those who depending exclusively on me, and surrendering all action to me, worship me constantly meditating on me with single minded devotion absolves them from the ocean of birth and death.” This also defines a true devotee.

It is also said that if one performs caṇḍī homa on ninth lunar day (navami tithi) he is absolved of the afflictions of saṃsāra.

Lalitha Sahasranamam 176 – 181

Nirvikalpā निर्विकल्पा (176)

Vikalpa means false notions. It also means alternative.  The idea of ‘horse having horns’ is called Vikalpa.   She is without such ideas.  Nir-vikalpa means devoid of name, form, class, etc.  In meditative parlance, it is known as indeterminate perception or nirvikalpaka pratyakṣa and the next higher stage is called is nirvikalpa samādhi.  Samādhi is a stage where the mind is stilled in conjunction with a single object.  Nirvikalpa samādhi refers to a state where there is no discrimination between the subject and object.  It is an awareness of identity or non-difference.

vi + kalpa is vikalpa.  Vi means opposition and kalpa means theory and vikalpa as a whole means opposition to the theory.  Here, theory means the Brahman.  Therefore this nāma says that She is the Brahman and there is no opposition to this theory of addressing Her as the Brahman.  The nāma also means that anything, be it a subject or an object is inseparable from Her.

Patañjali yoga Sūtra (I.9) says, “Verbal delusion follows from words having no corresponding reality.”

Brahma Sūtra (III.ii.14) says “Brahman is only formless to be sure, for that is the dominant note.”  Here ‘dominant note’ means the teachings of Upaniṣad-s.

Nirābādhā निराबाधा (177)

She remains undisturbed.  She is not disturbed by illusions.  Illusion arises out of wrongly identifying an object.  For example, identifying in darkness a piece of rope as snake is illusion.  This illusion causes fear, desire, etc.  Since She Herself is the cause of such illusions (māyā), there is no question of any illusion for Her.  Moreover, the Brahman does not have qualities such as illusions.

Nirbhedā निर्भेदा (178)

She is without differences.  Possibly this difference could mean the difference between Her and Śiva.  That is why, it is said that wise men do not find any difference between Śiva and Śaktī.  Their unified form is known as the Brahman and there is no difference between them.  The qualities of this unified form are being described in this Sahasranāma.   Though all the nāma-s in this Sahasranāmaaddresses Lalitāmbikā, it should not be construed that they are addressed to Her in Her individual capacity.  They are addressed to the Śiva–Śaktī combine.  Saundarya Laharī says that neither Śiva nor Śaktī can act, without depending on each other.  Kūrma Purāṇa says that the Supreme Śaktī is infinite, devoid of all differences and destroyer of all differences (described in the next nāma).

Bhedanāśinī भेदनाशिनी (179)

She is the destroyer of differences, in the minds of Her devotees.  Difference means duality.  When difference is destroyed, there is no second.  The difference can be destroyed by acquiring knowledge and She provides this knowledge to Her devotees.  The phala śrutī (the concluding verses, conveying the benefits of reciting this Sahasranāma) of this Sahasranāma says that there is no difference between Her and Her devotees.  Authors of this Sahasranāma or any other important verses like this Sahasranāma always add a few verses after the conclusion of the main body of Sahasranāma and these verses are called phala śrutī or the concluding part.  The verses in the concluding part normally prescribes how this Sahasranāma is to be recited, on which days to be recited and also indicates the benefits accruing out of such recitations.  An abridged version of phala śrutī is provided at the end of this book.

Nirnāśā निर्नाशा (180)

She is indestructible.  Brahman is beyond destruction.  Infinity, thy name is Brahman!

Taittirīya Upaniṣad (II.1) says, “satyaṁ jñānam anantaṁ brahma”, which means that Brahman is truth, knowledge and infinite.

Mṛtyu-mathanī मृत्यु–मथनी (181)

She destroys the death of Her devotees. Mṛtyu means death. Only someone without death alone can give the boon of deathlessness.  Death also means rebirth. She does not allow Her devotees to be reborn. This means that She destroys the karma-s of Her devotees.  Devotee does not mean a person who performs rituals.  One who is able to identify himself with Her is called a devotee and this stage can be attained only by perpetual meditation.

Lalitha Sahasranamam 182 – 185

Niṣkriyā निष्क्रिया (182)

She does not get involved in actions.  She is the kinetic energy and vimarśa form of the Brahman or Śiva and as such She cannot be without action.   As discussed earlier, Brahman is the combination of static and kinetic energies.  It is obvious that kinetic energy is always associated with action.  But, if one looks at this nāma from the angle of nirguṇa Brahman (the formless form) She does not get involved in action, as the Brahman does not get associated with actions but acts only as a witness.

Secondly, only the physical body is subjected to actions and such actions may be good or bad.  Depending on such actions, karma-s accrue to the soul.  Chāndogya Upaniṣad (VIII.xii.1) says, that one without a physical body is not affected by good or evil actions.  Karmas affect only the physical body.  The Upaniṣad points out that a Self-realized person though has a gross body, he does not take cognizance of his body as he does not consider himself different from the Brahman.  For such persons, their actions do not create karma-s.

Kṛṣṇa explains this in Bhagavad Gīta (III.17). “He, who takes delight in the self alone and is gratified with Self, and is contended in the self, has no duty.”

Niṣparigrahā निष्परिग्रहा (183)

She does not get anything in return for the actions She perform.  This is in conformity of interpretation of the previous nāma.  This nāma says that She performs actions (creation, sustenance and dissolution).  The point driven home in the previous nāma is that She does not get involved in Her actions.  When She is without actions (even any one of the actions), the universe ceases to exist.  For doing such actions, She does not get anything in return.  The appropriate interpretation would be that She does not expect Her devotees to perform ritual worship by offering flowers, food, etc thinking that they are expressing their gratitude to Her.  This nāma reiterates that ritual worship, at the most could only be a stepping stone towards Self-realization.  If one is stranded here, it is obvious that he cannot reach Her.

Nistulā निस्तुला (184)

She is incomparable.  Comparison can be only between two equals.  Since She is the Supreme and does not have equals there is no question of comparing Her.

Nāma 389 also refers to Her incomparability.

Nīlacikurā नीलचिकुरा (185)

Nīla means indigo colour and cikurā means hair of the head or tuft of hair.  She has indigo coloured hair.  This meaning seems to be inappropriate here.  A proper interpretation of this nāma seems to be difficult.  This nāma becomes out of context, when Vāc Devi-s are narrating the benefits of worshipping Her nirguna Brahman form.  At the same time, Vāc Devi-s would not have placed this nāma here without knowing its significance.  Some are of the opinion that Vāc Devi-s while concentrating on the effects of worshipping Her formless form, realised like a flash, the beauty of Her hair and this could be the reason for placing the nāma here. This is also described in Lalitā Triśatīnāma 150 kacajitāmbudā.

The possible interpretation could be:  Ājñā cakra is associated with indigo colour (nīla).  Nīla-cikuracould mean the back head cakra, situated just behind ājñā cakra at the back of the head (just above medulla oblongata) that is fully covered by hair.  Priests have their tuft in the back head cakra.  When back head cakra is well developed, one can see anything happening in the world.  It also helps in establishing cosmic commune.  This cakra is considered to be highly secretive in nature.  Some are of the opinion that tuft is kept here in order to prevent others from noticing this place.  The area in which this cakra is located protrudes predominantly, when fully activated. Cikura also means a mountain, possibly indicating this protrusion.  This cakra receives cosmic energy.  In other words, by developing nīla-cikura (back head cakra), one can realize Her Self illuminating form, which is indigo in colour.

Lalitha Sahasranamam 186 – 192

Nirapāyā निरपाया (186)

She is without destruction, the prime quality of the Brahman. Apāyā means destruction, death, annihilation.

Niratyayā निरत्यया (187)

She does not transgress Her limits.  It has already been seen that She functions as per the law of karma-s, the law of the Lord.  Law of karma is enacted by Her, and She does not transgress Her own laws.  She sets an example for others to follow.

Durlabhā दुर्लभा (188)

She is difficult to attain.  Though this nāma says that She is difficult to attain, it does not say that She is not attainable.  She can be attained by internal search and exploration and not by external rituals.  For attaining Her, one need to have dedicated and persistent practice of meditation, by which higher level of consciousness is attained, where She is realised.

Durgamā दुर्गमा (189)

She is not easily accessible.  She can be approached only by tough sādhana or practice.  Sādhanameans meditating on Her Self-illuminating form.  She has three forms viz. gross or physical form that is worshipped by performing external rituals.  Second is Her ‘kāmakalā’ form which is subtle and Her kuṇḍalinī form which is considered to be Her subtlest form.  She is not accessible by performing only external rituals.  She can be accessed through tough sādhana by meditating on Her other two forms.  Her worship should commence with rituals, gradually transforming into meditating Her subtlest form.  When such a transformation happens in a devotee, She becomes a-durgama, meaning She is easily accessible.

Durgā दुर्गा (190)

There is a reference to Durgā in Mahānārāyaṇa Upaniṣad (Durgā sūktaṃ).  Durgā means dispeller of difficulties.  Her Durgā form is described as fiery and radiant in nature.  Those who take refuge in Her are saved by Her from their difficulties.  Reciting Durgā sūktaṃ regularly eradicates miseries.  The first verse of sūktaṃ, ṃrityuñjaya mantra (tryambakaṁ yajāmahe) and Gāyatrī mantra (leaving vyākṛti-s) together make 100 bīja-s (sadākṣari) and when this is recited, it is supposed to ward off all miseries.  Durgā refers to Her act of protection, both physical and mental.  A strong mental and physical balance is required to realize Her through inner search.

Sadākṣari Mantra:

त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम्।
उर्वारुकमिव बन्धनान् म्रित्योर्मुक्षिय मांरुतात्॥
तत् सवित्र् वरेण्यम्।भर्गो देवस्य धीमहि।
धियो यो नः प्रचोदयात्॥
जातवेदसे सुनवाम-सोम-मरातीयतो निदहाति वेदः।
स नः पर्षदति दुर्गाणि विश्व नावेव सिन्धुं दुरितात्यग्निः॥

tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam|
urvārukamiva bandhanān mrityormukṣiya māṁrutāt||
tat savitr vareṇyam|bhargo devasya dhīmahi|
dhiyo yo naḥ pracodayāt||
jātavedase sunavāma-soma-marātīyato nidahāti vedaḥ|
sa naḥ parṣadati durgāṇi viśva nāveva sindhuṁ duritātyagniḥ||

Duḥkhahantrī दुःखहन्त्री (191)

She dispels sorrows of Her devotees.  Saṃsāra is the cause for sorrows.  Saṃsāa means getting affected by attachments and desires.  That is why Kṛṣṇa says “this is the actual freedom from all miseries arising from material contact” (Bhagavad Gīta VI.23).  Saṃsāra is called ‘sāhara’ or ocean.  If one plunges into this ocean, it is difficult to swim across to reach the shore.  Saṃsāra should not be confused with one’s family.  She dispels the sorrows of those who do not get attached to material world.

Sukhapradā सुखप्रदा (192)

She confers happiness.  When sorrow is removed what remains is happiness.  But, She confers eternal happiness by forbidding Her devotees from rebirth.  This is considered as one of the best boons She gives to Her devotees.  But She has Her own way of preferring such devotees.  Such devotees should have tasted the sweetness (knowing the self is called as sweetness) and the source of sweetness (Taittirīya Upaniṣad II.7).  They are ‘ānandī bhavati’ i.e., happy.  Since She acts as per the law of karma-s (refer nāma 187. niratyayā), Her selection of devotees purely depends upon their sādana (practice).  For such sādhaka-s alone, She confers happiness that arises out of having no future births.

Lalitha Sahasranamam 193 – 200

Duṣṭadūrā दुष्टदूरा (193)

She is far away from sinners.  Duṣṭa means spoilt and corrupted and they do not even think about Her.  They can never attain Her.  This implies that they cannot have liberation.

Durācāra-śamanī दुराचार–शमनी (194)

Performing those actions that are prohibited by scriptures is called ‘dur-ācāra’.  Ācāra is known as customs or traditions.  These customs are of two types.  The customs that are prescribed by Veda-s belong to the first type.  In the second category are the customs that are introduced recently, not prescribed by Veda-s.  The customs that were introduced in recent times do not have significant spiritual values.  A prayer done for a minute with deep devotion is much more powerful than performing expensive rituals.  Veda-s never said that one should spend beyond his means to perform rituals, most of which are hyped in recent times.

Doṣa-varjitā दोष–वर्जिता (195)

She is devoid of blemishes, yet another quality of the Brahman.  Blemish arises out of hatred, desire, etc.  Here, blemish refers to mind and not the gross body.  She does not have any blemish and this has been discussed in earlier nāma-s in this Sahasranāma.

With this nāma the effects of worshipping Her formless form (nirguna Brahman) ends.  Nāma-s 196 to 248 discuss about Her various forms known as saguṇa Brahman or the Brahman with attributes. Worshipping God without form is called nirguṇa worship and considered as superior. Worshipping God in various forms is called saguṇa worship. Religious faiths are based on saguṇa worship (with forms and attributes).

Sarvajñā सर्वज्ञा (196)

She is omniscient.  Only the Brahman alone can be omniscient.  Muṇḍaka Upaniṣad (I.1.9) says “That Brahman, which is all-knowing in general way and which is also all-knowing in detail whose austerity is knowledge and from that (para) Brahman comes this (apara) Brahman and also such categories as name, form and food.”  The Upaniṣad specifically uses the word tapaḥ, meaning the highest form of meditation known as penance. Parā Brahman is the nirguṇa Brahman (without attributes) and aparā Brahman is saguṇa Brahman (with attributes).

Sāndrakaruṇā सान्द्रकरुणा (197)

She is compassionate.  This is mainly because of being ‘the Divine Mother’.  “She has more than any other, the heart of the universal Mother.  For Her compassion is endless and inexhaustible; all are to Her eyes Her children and portions of the One (meaning the universal Brahman).  Her rejections are only postponement; even Her punishments are a grace.  But Her compassion does not blind Her wisdom or turn Her action from the course decreed (law of karma)”.  These beautiful words are of Sri Aurobindo in his book ‘The Mother’.

Samānādhika-varjitā समानाधिक–वर्जिता (198)

She has no equals.  Śvetāśvatara Upaniṣad (VI. 8) says, “He has no body and no organs.  No one is His equal. No one is His superior either.  He possesses many powers of knowledge and powers of action.”  The Upaniṣad talks about the nature of the Brahman.

Arjuna addresses Kṛṣṇa like this in Bhagavad Gīta ( XI.43) “You are the Lord of incomparable might, in all the three worlds there is none else even equal to You; how then, any better?” She has all these qualities.

Sarvaśakti-mayī सर्वशक्ति–मयी (199)

She is the power of all śaktī-s.   There are two different meanings for the word śaktī.  Śaktī means power.  As far as She is concerned, Her power is the divine power.  She uses this divine power for Her acts of creation, sustenance and dissolution.  Since Her saguṇa (form) is being discussed, it can be said that She has ministers such as Vārāhī, Śyamalā, or even Her ten forms which is popularly known as dasa mahā vidyā, who are Her śaktī-s.  In this context śaktī-s mean these goddesses who function under Her control.  In literal sense, She is in the form of all such goddesses, in view of the omnipresent nature of the Brahman. Since She is the embodiment of all śaktī-s, She is known as Śaktī.  This is the reason for addressing Her as Sarvaśakti-mayī.

Sarva-maṅgalā सर्व–मङ्गला (200)

She is the embodiment of all auspiciousness. She is addressed as Śrī Śiva in nāma 998. Śiva means auspiciousness.  Since She is the source of auspiciousness, She is capable of giving the desired auspiciousness to Her devotees.  The same nāma is there in ‘Lalitā Triśatī’ as nāma 124.  There is a famous verse ‘sarvamṅagala māngalye śive sarvartha sādhike| śaraṇaye triyambake gouri nārayaṇinamostu te|| . (Durga saptasati 11.10, Markandeya Purāṇa Chapter 88, verse 9). The meaning for this famous verse is “Oh! Nārāyanī! The cause of creation, sustenance and dissolution; ever existing; the source of all virtues; thy form itself is made up of these virtues (excellent qualities); I worship you.”

Lalitha Sahasranamam 201 – 207

Sadgati-pradā सद्गति–प्रदा (201)

She guides Her devotees in the right path to reach the right target (salvation).  The target is realizing the Brahman.  To realize the Brahman one needs to have higher spiritual knowledge.  This knowledge is provided by Her.  She can only provide the knowledge, but receiving the knowledge and act as per the knowledge gained, is in the hands of Her devotees.  Sadgati is the path pursued by wise men. This is the stage where ignorance is destroyed and knowledge alone prevails.  Viṣṇu Sahasranāma nāma 699. sadgatā.

Kṛṣṇa explains this in Bhagavad Gīta (XVII.26). “The name of God Sat is employed in the sense of truth and goodness.  And the word Sat is also used in the sense of praiseworthy act.”

Liṅga Purāṇa (II.15.3) says, “The wise speak of Śiva of the form of sat (existing) and asat (non-existing).”

Sat means all-pervading and is both eternal and non-eternal. It is also said that Sat and Asat refers to manifest and unmanifest.

Sarveśvarī सर्वेश्वरी (202)

She is the supreme ruler of the universe and leads the beings to the Brahman as discussed in the previous nāma.  Ruler is the one who is concerned about his citizens. She has no superior or equal as discussed in nāma 198. Hence She is the Supreme ruler.

Sarva-mayī सर्व–मयी (203)

She exists in all forms, the omnipresent nature of the Brahman.  It would be appropriate to say that She exists in all the souls.  Without soul, life cannot exist.  As discussed earlier, soul is different from the Brahman.  Coming together of soul and the Brahman is creation, sustenance and dissolution.  Sarva could also mean the thirty six tattva-s or principles, discussed later in this book.

Sarva-mantra-svarūpiṇī सर्व–मन्त्र–स्वरूपिणी (204)

She is the embodiment of all mantra-s.  This is one of the reasons why tantra śāstra is based on Her various forms, as mantra-s have vital role in tantric rituals.  It is said that all the mantra-s are placed around the Pañcadaśī mantra, which is the centre of all mantra-s.

This nāma could also be interpreted this way.  There are fifty one letters in Sanskrit.  All these fifty one letters are twined together in the form of a garland and worn by Her.  So any mantra has to originate from these alphabets.  This is the reason for addressing Her as Sarva-mantra-svarūpiṇī.   This nāma and the next one are extensions of the previous nāma.

Sarva-yantrātmikā सर्व–यन्त्रात्मिका (205)

She is in all the yantra-s.  Different gods and goddesses have different yantra-s.  Yantra is normally a metallic plate made out of gold, silver or copper or a combination of these, wherein several lines are drawn to crisscross each other. The potency of a mantra is infused into a yantra by means of rituals. These yantra-s represent the respective gods.  A properly consecrated yantra becomes powerful and its power increases along with the increase in the counts of mantra-s.  Since She is sarva-mayī (nāma 203), She is said to be in all yantra-s.

Sarva-tantra-rūpā सर्व–तन्त्र– रूपा (206)

She is in the form of all tantra-s.  There are various types of tantra-s and She is the focal point in all these tantra-s.

[Further reading on tantra: Tantra are class of works teaching mystical formularies (mostly in the form of dialogues between Śiva and Śaktī and said to treat five subjects, 1. the creation, 2. the destruction of the world, 3. the worship of gods, 4. the attainment of all objects, especially of six superhuman faculties (siddhi-s) 5. the four modes of union with the Supreme Spirit by meditation.  Tantra can be defined as the practice in an effort to gain access to and appropriate the energy of illuminated consciousness of the Brahman that courses through the universe, giving its creatures, life and potential salvation.  Humans in particular are empowered to realise this goal through strategies of embodiment, i.e. of causing that divine energy to become concentrated in or another or sort of template , grid, or macrocosm – prior to internalisation in or identification with the individual microcosm.

Tantra is generally considered as beliefs and practices which, working from the principle that the universe we experience, is nothing other than the concrete manifestation of the divine energy of the Brahman that creates and sustains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in the creative and emancipator ways.]

Manonmanī मनोन्मनी (207)

She is in the form of manonmanī (beyond perception).  There are eight smaller cakra-s between ājñācakra and sahasrāra and the one, just below the sahasrāra is called manonmanī.  It is also known as unmani.  As this cakra is closer to the sahasrāra, where She is going to conjugate with Śiva, no activity takes place in manonmanī, which is beyond time and space.  This is the last point where She is known as Śaktī.  In the next stage at sahasrāra She becomes Śiva–Śaktī.  This point is also known as the mouth of Rudra.  In Śrī Rudram, one of the forms of Śiva is called Manonmana and His wife is Manonmanī.  There is a mudrā called manonmanī, which is used in advanced stages of meditation.  When this mudrā is used, one almost loses his consciousness, ready to merge with the Supreme.  At this state the triad of meditation, meditator and the object of meditation are dissolved to form the Supreme oneness and the flow of ambrosia is realised.

Śiva is known as Manonmana.  The supra mental śaktī of Paramaśiva in its primal movement towards manifestation, through inseparable from Him is known as unmanā or unmanī.  This is beyond time and space and is immeasurable.

Lalitha Sahasranamam 208 – 213

Māheśvarī माहेश्वरी (208)

Wife of Māhesvarā, a form of Śiva.  Mahānārāyaṇa Upaniṣad (XII.17) says, “He is the Supreme Lord who transcends ॐ which is uttered at the commencement of the recital of the Veda-s and which is dissolved in the primal cause during contemplation.”   His wife is Māheśvarī.   Māheśvara form of Śivais the Supreme form.  He is beyond the three guṇas- sattva, rajas and tamas. Liṅga form of Śiva is Māhesvara form.  Liṅga Purāṇa says that all the deities are present in Liṅga form of Śiva, a resemblance to Śrī Cakra.

Mahādevī महादेवी (209)

Śiva is also known as Mahādeva, His moon form (this is said to be the eighth form of Śiva. His wife is Rohinī and their son is Budha, the planet Mercury) and his wife is Mahādevi.  Maha also means the Supreme.  She is the Supreme and hence called Mahādevi.

Śiva has eight forms and they are – 1. Sarva – earth form, 2. Bhava-water form, 3. Rudra – fire form, 4. Ugra – wind form, 5. Bhīma– water form, 6. Paśupati – soul form, 7. Īśāna – sun form and 8. Mahādeva –moon form.   These eight forms of Śiva are His cosmic forms (Liṅga Purāṇa).

It is pertinent to note that both Śiva and Śaktī have moon in their crowns.  Moon indicates two qualities, one is its coolness and another is intelligence.

Mahālakṣmī महालक्ष्मी (210)

The great (mahā) wife of Viṣṇu.  Śiva manifests in the form of Viṣṇu for sustenance and His wife is Mahālakṣmī.  Liṅga Purāṇa says that Mahālakṣmī is the mother of the universe.  “May Lakśmī who is endowed with all attributes, who has all three characteristics, who is the goodness that bestows all and who is omnipresent, dispel my sin” is a hymn in Liṅga Purāṇa. Mahālakṣmī also means a girl of thirteen years. If Mahālakṣmī is worshipped on every 13^th lunar day (trayodaśa) with Her bīja (śrīṃ- श्रीं), there will no dearth of prosperity and auspiciousness.

Mṛḍapriyā मृडप्रिया (211)

Śiva is also known as Mṛḍan, His sattvic form.  Since She likes Śiva, She is called Mṛḍapriyā.  Mṛḍameans happiness, a quality of sattva guṇa, showing compassion or mercy, gracious and priyā means dear.  This nāma means that Śiva caresses this universe and as His wife, She loves this act of Śiva.  After all, She is the Supreme Mother.

Mahā-rūpā महारूपा (212)

She has a great form.  It is to be observed that all these nāma-s begin with Mahā indicating Her Supreme stature.  Kṛṣṇa explains this Supreme form as “The total material substance called Brahman is the source of birth and it is that Brahman that I impregnate, making possible the births of all living beings’ (Bhagavad Gīta. XIV.3).

Muṇḍaka Upaniṣad (I.i.9) says, “tasmadetadbrahma nāma rūpamannaṃ ca jāyate”, which means from that Brahman (parā Brahman) this Brahman (aparā) with name, form, food emerge.’ ‘She has this kind of mahat’form.  This supreme mahat form is the cause for creation.

Mahat means abundance. It also refers to the buddhi, or Intellect, or the intellectual principle. (according to the Sāṃkhya philosophy the second of the twenty three principles produced from Prakṛtiand so called, as the great source of ahaṃkāra, ‘self-consciousness’ (ego), and manas, ‘the mind’.)

Mahāpūjyā महापूज्या (213)

She is worshipped by great souls like saints and sages.  Saints and sages have more knowledge than most of the demigods and goddesses.  They will not worship anybody unless they are worthy of worship. There are interpretations saying that Brahma, Viṣṇu, Śiva worship Her.  This means that Gods who have been assigned various duties, worship Her. This is yet another affirmation regarding Her supremacy.

There are references to gods, goddesses and others who worship Her using mantra-s, metals and gems.

1.Śiva – mantra, 2. Brahmā – stone, 3. Viṣṇu – blue stone, 4. Kubera – gold, 5. Viśvedevās – silver,

6. Vāyu– copper, 7.  Vasu– brass, 8.  Varuna – crystal, 9.  Agni – gems, 10.  Śakra – pearls,
7. Sūrya– coral, 12. Soma– lapis, 13.  Planets – lazuli, 14.  Demons – tin, 15.  Piśācas – adamantine, 16.  Mātṛgaṇa-s – iron.

Lalitha Sahasranamam 214 – 218

Mahāpātaka-naśinī महापातक–नशिनी (214)

She destroys great sins.  There are certain rules for expiations of sins.   Sins are committed knowingly and unknowingly.  There is no remedy for committing a sin knowingly. The worst sin is brahmahatyā, which means murdering the one who is an exponent of Veda-s.  It is said that there is no remedy for this sin.   For such sins, karmic account swells and accordingly one has to undergo sufferings either in this birth itself or in subsequent births.   (A study of birth chart will reveal whether a person has such karmic afflictions, based on 5^th and 9^th houses.  Though various remedies are prescribed to eradicate such afflictions, the best remedy is to feed the deserving poor and starving animals. For brahmahatyā doṣa, it is said that there is no remedy at all.)   One has to surely undergo sufferings for such sins either committed in this birth or in previous births and such sufferings cannot be mitigated by performing remedies.   This nāma says that She can absolve even the worst sins of Her devotees.

Mahā-māyā महा–माया (215)

Māyā means illusion.  She is known as mahā-māyā svarūpinī.  The entire universe functions on the basis of māyā or illusion.  If She does not cast Her effect of māyā on this world, there will no activity at all.  Her spell of māyā makes us to seek the Brahman, Her another form, prākaśa vimarśa mahā-māyā svarūpinī.  Even the sages and saints are no exception to Her spell of māyā.  The intensity of māyā is felt depending upon one’s karma.  The ‘hrīṁ (ह्रीं)’ bīja is called māyā bīja (please refer to the discussion on Pañcadaśī mantra).

{Further reading on māyā:  In advaita philosophy (non-dualism) to some thinkers the terms māyā andavidyā mean the same thing. But some advaitins differentiate them and say that māyā is an auxiliary to Īśvarā and avidyā is an auxiliary to soul. The main function of māyā is projection, projecting the Brahman in various shapes and forms.  But avidyā can both obscure and project, but covering is the main function of avidyā. According to some, the substrate of avidyā is soul and according to some others, avidyā resides in the Brahman.

The root of māyā is mā which means ‘to measure’. The infinite Brahman appears as if measured due to the effect of māyā. The root mā also means, leading to the ideal of illusionary appearance.  The word māyā can be split into mā + yā.  Then it means that which is not, but appears to be.

Māyā is regarded as Śaktī, the attribute of the Brahman.  Brahman is essentially without attributes and is known as nirguṇa Brahman.  But viewed in relation to māyā, it is saguṇa Brahman or with attributes.  Just as a magician conjures up many things by his magical power which he really does not possess, so Brahman with māyā śaktī projects the appearance of the world.  As things conjured up by the magician are false, so the projected world is ultimately false.

The phenomenal world is mere illusion or māyā.  It is in reality non-existent. It appears to exist only because of the external objects that are related in the self, behind the mind.  It is nothing but a mere illusory projection of ātman.}

Mahā-sattvā महा–सत्त्वा (216)

Sattvā is one of the three guṇa-s, the other two being rajas and tamas.  Out of the three, sattva guṇais supreme. When this guṇa is dominant in a person, he cannot commit any sins either knowingly or unknowingly.  She chooses these persons to shower on them Her special grace.  Here She is referred to as an embodiment of the qualities of sattva guṇa such as understanding the reality, emitting positive energy from one’s own self, the mental and physical strength due to the positive vibrations etc.

Mahā-śaktiḥ महा–शक्तिः (217)

Śaktī means energy.  Because of Her sattvic guṇa, She possesses supreme energy, with which She controls the universe.  The universe functions only with the energy of the Brahman.  For example, the gravitational force that keeps the planets in a place, thereby avoiding collision and resultant great dissolution. Therefore, She by Her supreme energy keeps this universe afloat.

Mahā-ratiḥ महा–रतिः (218)

She gives immense happiness and delight to Her devotees. (rati means pleasure, enjoyment, delight in, fondness for). This is possible because She has that kind of potential energy, full of happiness and delight.  After all, She is the incarnation of auspiciousness.  Her form, Her radiance, Her qualities, Her supreme care (being Śrī Mātā or the divine mother) all these lead to happiness when one cogitates Her sincerely.  There is also another reason for this.  Śiva is known for His auspiciousness.  His wife is also full of auspiciousness as She is always with Him.  998^th nāma of this Sahasranāma is Śrī Śivameaning auspiciousness. Nāma 53 is Śiva.

Lalitha Sahasranamam 219 – 228

Mahā-bhogā महा–भोगा (219)

She is the embodiment of immeasurable happiness. All that prevails in this universe is wealth for Her, as She presides over the universe.

Mahaiśvaryā महैश्वर्या (220)

She depicts the all pervading attribute of the Brahman, the manifestation of universe.  This is called vibhūti, the supra normal splendour of the Brahman. She is the svātantryaya śakti (the power of autonomy, the Absoslute freedom, vimarśa śakti) of Śiva and She manifests the universe through this power.

Kṛṣṇa says in Bhagavad Gīta (X.18, 19), “there is no limit to my magnitude. I am the universal Self seated in the heart of all beings; so I alone am the beginning and middle and also the end of all beings.”

Iśvaryā means wealth, the wealth in the form of Her grace.

Mahā-vīryā महा–वीर्या (221)

There are several meanings for the word vīrya.  Generally it means courage, power, lustre, dignity, energy, etc.  She is the reservoir of all these qualities and She provides these qualities to Her devotees depending upon the depth of devotion.

Mahā-balā महा–बला (222)

Bala means strength.  She is mighty, the quality of the Brahman.  But based on the explanation given in nāma 219, Her thought alone gives comforts, wealth, courage etc.  Vāc Devi-s describe the qualities of the Brahman through these nāma-s.  The Brahman is explained in two ways.  One is by negation, saying this is not Brahman or that is not Brahman.  Another is by affirmation of certain attributes like courage, auspiciousness, intellect, happiness, etc.  But in reality, the Brahman is to be realized out of nothingness.

Mahā-buddhiḥ महा–बुद्धिः (223)

She is intelligence personified.  Intelligence is another quality of the Brahman.  Intelligence can be explained as knowing That which explains everything else.  Chāndogya Upaniṣad  (VI.1.3) says, “That teaching by which what is never heard of becomes heard, what is never thought of becomes thought, what is never known becomes known.”  Such intelligence can be given only by Her and that is why She is called as mahā-buddhiḥ.

{Further reading on buddhi: Buddhi is a product of mind.  In the process of evolution, antaḥkaraṇa  originates first.  Antaḥkaraṇa works internally as against other tattva-s that work externally through senses.  Antaḥkaraṇa consists of mind and its modifications.  They are cittā (the individual conscience), buddhi (intellect), manas (mind) and ahaṁkār (ego).  Chitta is the blemished reflection of pure consciousness. The other three, buddhi, manas and ahaṁkār are highly subtle in nature.  Buddhiis also known as mahat.  Mahat literally means great. It is the source of mind and ego.  It is the cause of phenomenal universe. It not only helps in comprehending the material world, but also helps in establishing commune with the Brahman.  Without intellect, Brahman can never be realised. Śvetāśvatara Upaniṣad  (VI.5) says, “It is the ignorance that leads to being born again and again.”  Ignorance can be conquered only by intellect.}

Mahā-siddhiḥ महा–सिद्धिः (224)

She is the ultimate form of attainment.  Siddhi means supreme felicity, bliss, beatitude, complete sanctification, final emancipation obtained through penance.  There are eight important siddhi-s known as super-human powers or aśtamā sidhhi-s (aśtamā means eight).  These eight sidhhi-s are aṇimā, laghimā, prāptiḥ, prākāmyam, mahimā, īśitvaṃ, vaśitvaṃ, kāmāvasāyitā.

Kṛṣṇa says in Uddhava Gita (X.3) “Those who are expert in concentration and yoga call the powers eighteen in number.  Eight of these are pertaining to me and the remaining ten are to a perfection of sattva.  Minuteness, immensity, lightness of the body (aṇimā, laghimā, mahimā), connection of being with his organs known as attainment (prāptiḥ), capacity to derive enjoyment from everything heard or seen (prākāmyam), exerting an influence on all, known as rulership (īśitvaṃ), non-attachment to sense objects called self control (vaśitvaṃ) and consummation of any and every desire (vaśitvaṃ) are considered as my natural powers.”

But these super human powers are trivial to a true devotee.  Undoubtedly She confers on Her devotees who pursue the path of meditation, these aṣṭama siddhi-s.  But a true devotee does not bother about these super human powers and dumps these illusionary powers with the sole aim of realizing Her.

Mahā-yogeśvareśvarī महा–योगेश्वरेश्वरी (225)

She is the ruler of yoga and sought after by great yogis.  Yoga is the practice by which an individual consciousness is merged with the universal consciousness.  Yoga means to unite.  It is the union of body, mind and Spirit.  Those who have attained this state are called yogis.  Such yogis seek Her benediction through meditation to stay attuned with Her.

Mahā-tantrā महा–तन्त्रा (226)

Tantra is a way of worship.  She Herself is the great tantra or all tantra-s lead to Her.

{Further reading on tantra: Practicing rituals strictly in accordance with the procedures laid down by Tantra śāstra-s will yield a faster effect, than following the procedures laid down by Veda śāstra-s. It cannot be said that tantric rituals are disowned by Vedas, as the Atharva Veda discusses certain rituals including usage of various herbs. Barring a few rituals, certain herbs and amulets, Atharva Vedadoes not discuss any elaborate tantric practice. Therefore it should not be construed that the tantric rituals have the stamp and authority of Vedas. Tantra śāstra-s have been wrongly interpreted, making others frown upon the laid down procedures. There is a lot of misconception about tantra śāstra-s. In fact the rituals laid down by tantra śāstra-s are tougher and needs immense suffering and sacrifice to achieve the desired results. The main components of tantra śāstra-s are mantra and yantra. Tantra itself is a combination of various scientific factors. For example astronomy, astrology, anatomy, study of herbs (ayurveda), geometry (for drawing yantra), etc are certain basic principles of tantra śāstra. One need to be better informed for practicing tantric rituals. The one important factor of tantric ritual is worshipping a form of Goddess as opposed to the teachings of Upaniṣad. All the tantra śāstra-s are said to have been told to Pārvatī by Her consort Śiva. Śiva himself says that in kaliyug, tantra śāstraworks better than other śāstra-s. It is difficult to trace the origin of tantra śāstra-s. But it is prevalent in most of the Asian countries such as India, China, Japan, Tibet, etc. Buddhism also has mantra-s of tantric nature like Hinduism.

The importance of Vedic rituals is losing ground simply because in the present times, nobody is able to follow the procedures prescribed by Veda-s as they are elaborate. Purity of mind and body is paramount in Vedic rituals as opposed to tantric rituals, though tantra also lays down its own rules for purity. Again mantra-s prescribed by Veda-s are different from the mantra-s prescribed by tantra-s. The Vedic mantra-s may not have the same potency as that of tantric mantra-s in today’s scenario. Tantra śāstra-s, even today are kept as a closely guarded secret mainly on two accounts. If procedures are properly followed, the effect of such rituals is imminent. It could be possible that certain practitioners might use this for a destructive purpose. Secondly, a person who knows all the tantric rituals do not want to share his acquired knowledge with someone else purely out of ego.

The master-disciple relationship (guru-śiṣya) is the most important factor in tantra sastra. Master always chooses his disciples. Once the choice is made by the guru, the disciple is first initiated into a mantra. Guru alone decides the nature of mantra to be initiated. Most of the tantric mantra-s are aboutŚaktī. In fact, some call Śaktī worship itself as a tantric ritual. But in reality it is not so, as Śaktī is worshiped both by Veda-s and tantra-s. The idea behind Śaktī worship is her kinetic nature and secondly She is affectionately called as ‘Ma’ meaning mother, who is capable of fulfilling the desires of Her children. The procedure of initiation of a mantra is not a mere formality, but accompanied by a number of rituals. Each disciple will have different mantra-s. These mantra-s are to be recited for a prescribed number of times. Once this is done, other formalities follow. The difference in interpretation of tantra lies only in the so called other formalities.}

Mahā-mantrā महा–मन्त्रा (227)

She is the embodiment of all mantra-s.  All mantra-s originate from the fifty one alphabets of Sanskrit.  These fifty one letters are worn around Her neck in the form of a garland and all the mantra-s originate from this garland. This nāma could also mean Her Pañcadśi and ṣodaśī mantra-s, that are considered supreme amongst all mantra-s.

{Further reading on mantra-s:  In tantric philosophy, mantra-s play a very significant role, as tantrism attach greater significance to the powers of words (known as vāc). Vāc is predominantly identified with Śaktī. In Sanskrit, each alphabet or a compound alphabet is known as bīja and a number of bīja-sconstitute a mantra. Bīja is explained as the mystical letter or syllable which forms the essential part of the mantra of any deity.  Bīja is also explained as the primary cause or principle, source or origin. Bījais like a seed.  The effect of mantra-s can be compared to the manifestation of a gigantic tree from a tiny seed.   Tantrism is designed in such a way that it infuses sound energy to mantra-s that manifests in whatever way it is used for. Mantra-s do not get energised by mere mundane repetition. The procedures of energising mantra-s are dealt elaborately in various tantra texts.  Characteristic feature of tantra śāstra is the appropriate usage of powers of mantra-s. Every ritual used in tantra is accompanied by formation of mantra-s.  The powers of mantra-s are so great that they can become fully functional, provided they are enunciated in the prescribed way.  Mantra-s are the continuation of divine energy, restricted to either a particular deity or the Brahman or the Absolute, depending on the mantra-s used.  For example, Pañcadaśi and ṣodaśī are capable of providing only the final liberation of the soul.  They will not give siddhi-s. The choice of mantra-s is normally decided by one’s guru, depending upon on disciple’s ambition and capabilities.}

Mahā-yantrā महा–यन्त्रा (228)

Two interpretations are possible for this nāma.  Mahā-yantr could mean Śrī cakrā in the midst of which She lives.  Śrī cakrā is considered as the Supreme of all yantra-s, hence mahā-yantra.  Secondly, Her form Itself represents Śrī cakrā.

{Further reading on yantra:  If tantra, mantra and yantra are made to act in unison, the results are achieved much faster. In particular, the combination of mantra and yantra is an essential requisite to attain the benefits as prayed.  Yantra is nothing but a diagram, mostly containing criss crossed lines and bīja-s. A properly consecrated yantra becomes a shelter of the concerned deity and becomes a sanctified energetic source, through which the practitioner can establish cosmological contact with the concerned deity. There are various preconditions for formulating a yantra such as, materials for writing, the ink, the type of pens to be used, auspicious time, etc.  The consecrated yantra should be kept secretively in a sanctified place, as these yantra-s emanate divine energy. Astrological remedies are also possible by using proper yantra-s and mantra-s.}

Lalitha Sahasranamam 229 – 234

Mahāsanā महासना (229)

Āsana means seat.  She has a great seat is the literal meaning.  Her āsana is the seat of thirty six tattva-s.  The third nāma already discussed about Her corporeal seat.

{Further reading on 36 tattva-s or principles: 1, 2, 3, 4. antaḥkaraṇa  that comprises of mind, intellect, consciousness and ego. 5, 6, 7, 8, 9. Organs of perception or cognitive senses (jñānedriyā-s), ear, skin, eye, tongue and nose. 10, 11, 12, 13, 14.  Cognitive faculties or tanmātra-s, sound, touch, sight, taste and smell. 15, 16, 17, 18, 19. Organs of actions known as karmendriyā-s, mouth, feet, hands, organ of excretion and organ of procreation. 20, 21, 22, 23, 24. Action faculties, speech, movement, holding, excretion and procreation. (1 to 25 known as ātma tattva-s.) 25, 26, 27, 28, 29, 30, 31. Time (past, present and future), niyati (order of sequence), kalā (induces action), vidyā (induces intelligence), rāgā  (desire), puruśā (soul), māyā (illusion, causing ignorance) (25 to 31 known as Vidyā tattva-s.)  32, 33, 34, 35, 36. Śuddhavidyā (induces more intelligence than action), Īśvara(induces more action than intelligence), Sadhāśiva (induces both intelligence and action in equal proportion), Śaktī (induces action), Śiva (induces pure knowledge).}

Mahā- yāga-kramārādhyā महा–याग–क्रमाराध्या (230)

Worshipping sixty four yoginī-s (demigoddesses who are assistants to Her) is called mahā-yaga and if performed according to the laid down procedures, gives immediate results.  This worship falls under the category of tantra śāstra as navāvaraṇa pūja.

In Śrī cakra, each of the eight āvaraṇa is presided by a yoginī. It is said that each of these yoginīs has eight deputies making sixty four yoginīs in all.  Yoginī-s are explained as demigoddesses attending on Śiva and Śaktī.

There is another interpretation. There are eight forms of Bhairava known as aśta Bhairava.  Their consorts are known as aśta mātās. Sixty four Bhairava-s and sixty four Yogini-s are born to them.

The Bhāvanopaniṣad prescribes Her mental worship.  This is also called mahā-yāga.  Yāga generally means fire rituals and navāvaraṇa pūja, though all fire rituals are not called yāga.  Krama means going, proceeding or course.  The nāma means that She is worshipped through navāvaraṇa pūja.  The secretive meaning is that She is worshipped mentally as prescribed by Bhāvanopaniṣad (भावनोपनिषद्)

{Names of sixty four yoginī-s:  (The names of yoginī-s differ from text to text.) 1. Brahmāni, 2. Candikā 3.  Raudrī, 4.  Gauri, 5.  Indrānī, 6. Kaumāri, 7. Bhairavī,  8. Dusgā, 9. Nārasimhī, 10. Kālikā, 11.  Cāmundā, 12.  Śiva-dūtī, 13. Vārāhī, 14. Kauśikī, 15. Mahā-iśvari, 16. Śankari, 17.  Jayanti 18.  Sarva-maṇgalā, 19. Kāli, 20. Karālini, 21. Medhā, 22. Śivā, 23. Śākambari, 24. Bhīmā, 25. Śantā, 26. Bhramāri, 27. Rudrāni, 28. Ambikā, 29. Kśamā, 30. Dhātri, 31. Svahā, 32. Svadhā, 33. Parnā, 34. Mahāundarī, 35. Ghora-rūpā, 36. Mahā-kāli, 37. Bhadra-kāli, 38. Kapālini, 39.  Kśemakari, 41. Candrā  42.  Candrāvāli,  43. Prapancā,  44. Pralayantikā,  45.  Picuvaktrā,  46. Piśāci, 47. Priyankari, 48. Bāla-vikarmī, 49.  Bāla-pramanthani, 50.  Madana-unmanthani, 51. Sarvabhūtā-damani, 52 Umā, 53.  Tārā, 54. Mahā-nidrā, 55. Vijayā, 56. Jayā, 57. Śaila-putrī, 58. Zayanti,  59. Dusjayā,  60. Jayantikā,  61. Bidāli, 62. Kūśmāndī, 63.  Katyāyani, 64. Mahāgauri.}

Mahā-bhairava-pūjitā महा–भैरव–पूजिता (231)

She is worshipped by the great Bhairava.  Bhairava means, the highest reality.  The word Bhairava is made up of three syllables – bha + ra + va.    Bha means bharana, the act of sustenance; ra means ravana, the act of withdrawal or dissolution and va means varana, the act of creation.  These three are the acts of the Brahman.  Bhairava form of Śiva is considered as the Supreme form as it is the combination of His prakāśa and vimarśa forms (prakāśa is Self-illuminating and vimarśa manifests the entire universe with that Light).  In other words, the Bhairava form is the united form of Śiva and Śaktīor Bhairava and Bhairavī.  The entire cosmic manifestation of subjects and objects arise only from the union of Bhairava and Bhairavī, also known as Śiva-Śaktī aikya (aikya means union – nāma 999).

Maheśvara-mahākalpa-mahātāṇḍava-sakṣiṇī महेश्वर–महाकल्प–महाताण्डव–सक्षिणी (232)

Śiva dances fiercely at the time of great dissolution (mahākalpa) and none was around except Lalitāmbikā, who just witnesses this terrible act of Śiva.  The great dissolution means the universe ceases to exist and nothing remains except Śiva and Śaktī.  The dissolution is called the fourth act of the Brahman, the other three being creation, sustenance and destruction.  The difference between destruction and dissolution is noteworthy.  Destruction is transmigration of a soul.  The soul leaves the body to be born again.  Death is only for the physical body.    Dissolution or annihilation or the deluge means the death of entire physical body as well as all the souls.  When dissolution happens, nothing exists.  Everything dissolves into Śiva in the presence of Śaktī, who witnesses the great dissolution.

In some of the texts Kālarātrī is referred to as the wife of Bhairava.  Kālarātrī Devi is both a destructor and a protector.  Her mantra is considered as extremely powerful and said to give immediate results (refer nāma 491 for further details on Kālarātrī).

Mahā-kāmeśa-mahiṣī महा–कामेश–महिषी (233)

The consort of Mahā Kāmeśvara is known as Mahā Kāmeśvarī.   Mahiṣī means queen, the queen of Śiva.   Vāc Devi-s after describing the great and terrible dissolution immediately mention about an auspicious scene, the Kāmeśvarī form of Lalitāmbikā.  But who is that Kāmeśvarī?  The next nāma answers this.

Mahā-tripura-sundarī महा–त्रिपुर–सुन्दरी (234)

She is described as the most beautiful woman of the three worlds.  The three worlds are vyāhṛti-s (bhūr,  bhuvaḥ, svar) of Gāyatri mantra. The significance of the Tripurasundari form is the stage of the sādhaka where the knowledge, the knower and known are merged together to form one single entity, the Brahman.  She produces all things that are in a threefold state.  This is called Self-realization.