Lalita Sahasranama # 92

Kulangana

Kulam ( pativrtyadigunarasisilovamsah) tat sambandhin-yangana

She is a woman belonging to (a chaste) family. Kula = the chaste family, i.e., observing right conduct. Angana is a chaste, noble lady. She is a woman not easily seen (Gupta). She is kept behind the curtain of avidya. So she prefers private worship. The Kularnava says, this Sambhavi vidya is protected like a respectable lady.

Lalita Sahasranama # 91

Kulasanketapalini

Kulasya (=acarasya) sanketan (=rahasyani) palayati (= pasusu na prakasayati)

She protects the symbols ( or doctrines) of kula (i.e., of tradition)

Kula has many meanings. It may mean 'scripture'. It may mean tradition or traditional books (which reveals the secrets of kulas) Or it may mean right conduct as said in Bhavisyottara Purana

She protects, i.e., Palayati, the secrets of the scriptures and right conduct. She never reveals them to the ignorant. The secrets are threefold, viz., 1) secret of cakra 2) secret of matra, 3) secret of worship.

Lalita Sahasranama # 90

Kulamrtaikarasika

1) Kulasyamrte ekataya (mukhyataya) rasika

She has the special taste of the nectar of the Family.

After the description of the form of the Goddess in brahmanda (i.e., the Universe) the subtlest form, viz., Kundalini in the body is described.

The word Kuta means, as the Cidgaganacandrika says, the triad of the known, the knowing and the knowledge. There are thirty two lotuses in the body, some facing upwards and some facing downwards. Among these, the lowest one is called akula which has no connection with the above said 'triad' and the other lotuses which are above are called Kulas.

2) Kuh (= prthvitattvam) liyateyatratatkulam

Herem hu=earth and la= absorption i.e., Muladhara cakra, as in it the earth (prthvi tattva) is absorbed. The channel (or the way) of Sususmna is called kula as it is connected with the Muladhara. The nectar flowing from sahasrara is called kulamrta. Kulamrta is also so-called because it is connected with the body. So the Goddess mainly delights in tasting kulamrta

Lalita Sahasranama # 89

Mulakutatrayakalevara

Mulasya kutatrayameva kalevaram (=sthularupam) yasyah sa

The three groups of Mula mantra constitute the gross form ( i.e., Physical form) of the Devi.

The three Kutas of the mantra may be taken as forming either Her Physical or subtle form.

The word mula in real sense means the subtler body called Kamakala, and the divisions are the parts of Kamakala. The first part of Kamakala is called Urdhva bindu, the second part is two crossed bindus and the last is called Sardhakala. The Nathacaranagama explains this name and the previous one (no 88) to indicate the subtler form of the Devi.

Lalita Sahasranama # 88

Mulamantratmika

mulam mantra atma (=svarupam) yasyah sa

She who is of the form of root (mula) mantra.

The mantra is called Mula as it is the root of the four objects of human desires (four purusharthas). The Mula mantra is nothing but the Pancadasi mantra. Mantra is explained as, "that which protects on account of repetition" (root man = to repeat, trai = to protect)

Lalita Sahasranama # 87

Saktikutaikatapannakatyadhobhagadharini

Saktinamkena kutenaektamapannam kateh adhobhagam dharayatiti tatha

She who bears (the portion) lower from the waist is identical with Saktikuta

Saktikuta is the third part of the Pancadasi Mantra. It is a group of four syllables. It is called so because of its power of creation.

Thus the above three names ( nos 85, 86 and 87) represent three kutas of Pancadasi which are made up of fifteen syllables Ka, e, i,la, hrim, ha,sa,ka, ha,la, hrim, sa, ka, la, Hrim and this is the subtle form of the Goddess.

Lalita Sahasranama # 86

Kantadhanhkatiparyanthmadhyakutasvarupini

Kanthasyadhah katiparyanto madhyabhagah (sa eva madhyasthakama rajakhyasya sadaksarasamuhasya) kutam svaruam asyah

The portion from the throat down to Her waist represents the form of Madhyakuta

madhyakuta in this name refers to the second part of the subtle form of the goddess. Madhyakuta means a group of six syllables which is otherwise called "kamarajakuta". Because Kama (to create the universe) resides in Her Heart (i.e., second part of Her Subtle body) it is called Kamarajakuta

Lalita Sahasranama # 85

Srimadvaghbhavakutaikasvarupamukhapankaja

Srimat (= jnanapradayakatvadimahatmyasilam), vaghbhavanamakam kutam evaikam (=mukhyam) svam rupam yasya tadrsam mukhapankajam yasyah sa

Her lotus face corresponds to the great ( lit., glorious) vagbhava kuta (i.e., group)

Up to name Haranetragdhisandhagdhakamasanjivanaushadhih (name# 84), the supreme form of the goddess has been described by the deeds of Her Physical Form such as slaying of Bhandasura. Now Her subtle form which is inseparable from her physical form is described.

The subtle form is threefold viz., subtle, subtler and Subtlest, among which the first (i.e., subtle) represents the fifteen-syllabled mantra Pancadasi, the second Kamakala and the third Kundalini. Among these three form, the first is described under three names (name #s 85,86, and 87)

The word Srimat means divine or great having powers such as that of showering wisdom. Vaghbhava means that by which one can attain the power of speech, or by which the speech is produced. Vaghbhavakuta is the group of five letters in Tantrasastra.

The face is made up of Vaghbhavkuta, because it is the source from which the speech containing letters representing eyes, lips and the upper part of the throat is produced.

Lalita Sahasranama # 84

Haranetragnisandagdhakamasanjivanaushadhih

She who is a life-giving medicine to Kama (God of Love, viz., cupid) who was totally burnt by the fire from the eye of Lord Siva

The word Haranetra= third eye of Siva, sanjivani=life giving medicine. This story occurs in the BrmdP. The story narrates how Devi who had enchanted even Her husband (Siva) though he had renounced (the world) at the behest of Brahma, etc., restored Manmatha to life. This agress with the Nyaya that "children rebuked by the father are consoled by the mother".

2) haraha (atmasvarupapaharah), tasyameta, sa eva a (samantat vyaptah) agnih (mulajnanam) tena samyag dagdhah yah kamah, tasya samyag jivane (svasvarupavaptau) osadhih (mulika)

Who is the remedy in the revival of the soul which was completely burnt by the fire (of ignorance) which is the leader of Hara (concealment of true nature)

Lalita Sahasranama # 83

Brahmopendramahendradidevasamstutavaibhava

brahmhopendramahendradaih devaih samyak stutam vaibhavam yasyah sa

Whose glory is well praised by Brahma, Upendra (visnu) and Mahendra (siva) and other deities

or, the word samstuta may mean 'realized in themselves' Vaibhava infinteness and omnipresence of the self.

Lalita Sahasranama # 82

Kamesvarastranirdhagdhasabhandasurasunakyaka

Kamesvarasya yadastram tena nirdhagdham bhandasurena sahitam sunyakam (= sunyakakhyam nagaram) yaya sa

She by whom the (city of Bhanda) Sunyaka with Bhandasura was burnt by the fire of Kamesvarastra

The weapon mentioned in this name, Kamesvarastra is more powerful than the astra called mahapasupata.

The whole story as to how the Goddess burnt up the city of Sunyaka is related in the BrmdP

Up to this name, her equality with Siva who has attained the final stage (sayuja) of the emancipation of the divine Self, is shown. Now it is shown that Siva alone remains (i.e., he becomes Siva himself) after the destruction by the knowledge of the Self of the condition brought about by the prarabdha (the karma which began its operation in present body) with the subtle body, etc., which is then like a burnt cloth, a mere appearance of duality.

The fire of Kamesvara (i.e., kamesvarastra nirdagdha) = the fire of consciousness, because he is the universal object of desire. Bhandasura the state of jiva (individuality)= the cause of the appearance of duality. Sunyaka (emptiness)= the cause of the appearance of duality as seen in a burnt cloth. Or it applies to the emptiness or unreality of the Aesthetic School of Duality.

When that state of samsara (i.e., jiva-bhava) which appears to the devotee as void, is removed, he himself remains as consciousness alone

Lalita Sahasranama # 81

Mahapasupatastragninirdagdhasurasainika

mahacca tatpasupatanca mahapasupatam, tasya astrasya agnin nirdagdha asurasya (=bhandasurasya) sainika yaya sa

She who burnt the soldiers of the demon (Bhanda) with the fire of astra called mahapasupata

Mahapasupatastragni = the highest mental modification connected with non-duality, which gradually increases according to devotion.

Asurasainika = the mental modifications connected with ignorance

The mahapasupata mantra referred to here is different from the six syllable pasupata mantra. The former belongs to Sadasiva and the latter to the Isvara. Hence this mantra belongs to Sadasiva

Lalita Sahasranama # 80

Karangulinakhottpannanarayanadasakritih

karangulinam nakkesu uttpannah narayanasya dasakrtayah yasyah sa

From the nails of Her 10 fingers sprang the ten forms of Narayana or dasakrytah = Ten Incarnations of Visnu, Viz., Matsya, Kurma, Varaha, etc.

The daityas came into existence from the missile called sarvasurastra, which was used by Bhandasura. The daityas produced were Somaka, Ravana, Bali, Hriranyaksa and others who fought several battles. In order to destroy these daityas the Goddess created the ten incarnations of Visnu ( Matsya, Kurma, Varaha, Narasimha, Vamana, Bhargava, Rama, Balarama, Krisna, Kalki) from her finger tips - from her right thumb to her left small finger.

2) Dasakrtih may also be taken to mean the five states (i.e., dasa) of jiva (soul) and krtih= the five functions of Isvara. The five states of Jiva are waking (Jagrat) Swapna(dreaming) etc and the five functions of Isvara are creation, preservation etc.

Lalita Sahasranama # 79

Bhandasurendranirmuktasastrapratysatravarsini

bhandena asurendrana nirmuktanam sastranam pratikulanyastrani varsati iti tatha

She who showers missiles to counteract the weapons thrown by Bhanda, the king of demons.

The difference between sastra and astra is described in the Dhanurveda. Sastra is that which one strikes his enemies and it is always held in the hand while astra is that which is discharged by the hand like the arrow of a bow.

Names 78 and 79 are explained by Bhaskaraya as follows: Mahaganesa is the mastery over the city of eight things (i.e., the body). It means the realization of self. The magic figure (vighnayantra) of Visukra and the missiles of Bhandasura refer to the different modifications of neiscence (avidya) and goddess showering missiles means the continuance of the act of realizing the supreme reality.

Lalita Sahasranama # 78

Mahaganesanirbhinnavighanyantrapraharsita

mahaganesena nihsesena-bhinnaih (=nasitaih) vighnayantraih prakarsena harsita

She is delighted at the great Ganesa's destroying of the obstacle formed of the Yantra.

The vighna yantra named jayavighna (ie., obstruction to victory), which had eight angles and eight tridents, was defended by eight devatas, viz., Alasa and others, was inscribed on a stone slab two krosas (four miles) in extent and thrown by Visukra on the army of Devi. It was broken into many pieces by great Ganesa.

Lalita Sahasranama # 77

Kamesvaramukhalokakalpitasriganeshwara

1) Kamesvaramukhasya alokabhyam (sakutamiksana candrikabyam) kalpitah (=utpaditah) sriman ganesvaro yasya sa

She whose (son) Ganesha was produced by Her glance at Kamesvara's face

The mythological story in the Brahmanda P. is like this, "seeing the devas fettered by magical figures set up by daityas, Devi by merely looking at her husband, gave birth to the great Ganapathy whose mantra is of 28 syllables, by which the fettering influence of the magical figures were destroyed adn the devas released

2) kamesvarah (=kavalanirgunahsivah), tanmukhalokena (=tadanubhavena) kalpitam sriganeshvaratvam (=puryastakadhisvaratvam) yasya sa

Sri Ganeshvaratva i.e., the overlordship (adhisvaratva) of 8 cities of gunas, by looking at kamesvara who represents the pure nirguna aspect of siva. This means that when one realizes the nirguna siva his jivabhava disappears.

Here the word kamesvara means pure Siva. i.e., without attributes. Aloka=personal experience of him. Ganesvara = gana the city formed of eight things consisting of (1) Five karmendriyas 2) Five Jnanendriyas 3) Four Manas etc 4) Five Pranas. 5) Five Bhutas 6) Kama 7) Karma 8) Avidya. These eight are called Ganesa. Ganesa = Isvara = the lord (of his body), kalpita = attributed or imagined.

Lalita Sahasranama # 76

Visukrapranaharanavarahiveeryanandita

visukrasya (visukrakhyasya daityasya) prananam haranena varahi viryena nandita

She is delighted in the strength of Varahi, the destroyer ( lit. taker) of the life of Visukra

Varahi is a goddess, viz., Dandini. The Trip Sidh explains the word Varahi, "because the goddess, the supreme, appeared to Varahanandanatha (one of the gurus who was devoted to Devi) and because she has the face of a boar she is called Varahi.

The word Bhandaputra, sons of Bhanda (referred to in name 74 are the stains called anava and others, mala (impurities). Visanga (in name 75). Vi=viruddha=undesirable, sanga (=sanga)= attachments or the craving for wordly objects, or visa= poison=ga, to go, i.e., perceiving sensuous objects with a sivasutra (III.30) beginning with the yogavasista, etc., explains that the word avisa refers to Mahesvari and other energies that are opposed to visa, i.e., poison, evil, etc.

Visukra in this name ( name 76) can be explained as follows: vi=opposed to, (other than) sukra=light, i.e., embodied soul or vi= more; suk pain, ra = received, i.e., samsara

Bala (No 74), Mantrini (No 75), Varahi (76) represent certain internal modifications. When these destroy the opposed tendencies (indicated in the 74th, 75th and 76th names) his own divine self becomes pleased.

Lalita Sahasranama # 75

Mantirinyamabavirachitavisangavadhatosita

mantrinyambaya viracitena visangasya vadhena tosita

She is delighted at the slaying of Visanaga by mother Mantrini

Mantrini is the other name of Syamala. Visanga and Visukra are the two brothers of Bhandasura

Lalita Sahasranama # 74

Bhandaputravadhodhyuktabalavikramanandita

bhandasurasya putranam vadhe udyuktayah balayah vikramena nandita

She is delighted in the Valor of Bala (who was) ready to slay the sons of Bhanda

There were thirty sons of Bhandasura, viz., chaturbahu to Upamaya. Bala, nine year old daughter of the Goddess, slayed all the sons of Bhandasura

Lalita sahasranama # 73

Nityaparakramatopaniriksnasamutsuka

1) Nityanam (=nityakhyadevatanam) parakramasyatopasya niriksnane samayagutsuka

she rejoices at beholding the increasing valor of the nityas.

The fifteen Nityadevatas (i.e., Kala Nityas) begin with Kamesvari and end with Citra. They preside over the fifteen days of the lunar month. The names has references to the power of the Nityas displayed in destroying fifteen leaders of armies, i.e., Damanaka, Citragupta, etc.

2) Nitya (= anadisiddhah svatmasaktayah) tatparakramatopasya iksane uttarottaramuksuka

Nityas means the eternal energies of one's soul. Parakramatopa = continual progress. The embryo of knowledge if once developed in the inner soul continues to increase. This is said in the yogavsista

Lalita sahasranama # 72

Bhandasainyavadhodyuktasaktisenasamanvita

1) Bhandasya sainyasya vadhe udyuktanam saktinam vikramena harsita

She is delighted at the performance of the Saktis that are ready to destroy the army of Bhandasura (saktis=Nakulis etc.).

2) Bhandah (=jivabhavah) tasya sainyam (=tadanugunadva-itavisyinyo vrrtayah) tasya vadhe udyuktanam (=advata vrttirupasaktinam) vissena kramah (=padaviksepah) tena harsita

Bhanda = the fettered soul, army = ideas of duality et., corresponding to the nature of the fettered soul. Saktis are the energies or ideas of non duality that are prepared to destroy the ideas of duality. Devi is delighted at the destruction of these ideas of non-duality.

For, when a man enjoys even but a small portion of (true) bliss, the veil of ignorance is destroyed. The Saktisutra says, "when a person does not recognize it, he gets bewildered by his own energies, and is involved in Samsara

Lalita Sahasranama # 71

Jvalamalinikakshiptavahnipraharamadhayaga

jvalamalinikaksiptasya vahni prakarasya madhyam gacchati sa

She resides in the middle of the fortress of fire constructed by Jvalamalini

Jvalamalini is the Nitya deity of the 14th day of the Lunar month. In the BrahmndaP, the devi asks Jvalamalini to construct a fortress of fire.

Jvalanam malikanam akspitanam vahniprakaranam madhyaga

She is in the midst of the blaze of fire which destroys the darkness of ignorance.

Here the word Jvala=fire, Mala= garland, aksiptah = produced, vahniprakara = sparks of fire, madhyaga = who is seated in the midst. Though the Jnani is subject to the cycles of creation, preservation and destruction there is no break in experience of unity with self. This seeming inconsistency is explained by this name.

As a Seer, She is in the midst of a blaze of fire,which destroys the darkness of ignorance. She, also as a creator, is in the midst of sparks (vahniprakara) which are thrown forth. She is like one who is standing between two combatants. Yet, she herself is unaffected. Though by the actions of creations etc., modifications arise, yet she remains unchanged. The same thing is described in the Spandasastra. (karika 14) which in short means that though by action manifested as the universe in the form of sparks, flame etc., perishes, the wiseman who is the fire of consciousness, who is the brightness of the five and who is brightness itself never perishes

3) jvalamalinikasu (=saktitrikoneshu) kspitanam vahini prakaranam (= sivatrikonanam) madhye tishthi

Jvalamalinika means the five angles of sakti (saktitrikonas) and the word vahniprakara= the four angles of Siva. So, the name according to this interpretation means residing at the center in the form of bindu in the midst of the five sakti angles and the four Siva angles, equally partaking of the essence. The Yohr says, "when Devi had created the five energies and (Siva) the four fires, the cakra, i.e., Sricakra came into existence by their union.

Lalita Sahasranama # 70

Kiricakra ratharudhadandanathapuraskrta

kirivat cakrani yasya tam rathamrudhaya dandanathaya puraskrta

She is preceded by Dandanatha who rides her chariot carried by boars.

The word kiri means a boar. The wheels of chariot are of the dwarf of boar; or it may mean that the chariot is drawn by boars. Dandanatha is another name for Varahi. She is called Dandanatha because she always carries a staff (danda) in her hands.

2) Kirinam (=kirananam) cakrameva rathah tasyarohepi dandanthena (=yamena) puraskrta

Kiri means beam of light (rays) of creation, etc. Cakra means cycle (aggregate) of creation, preservation and destruction. The yogi mounts the chariot Kiricakra, i.e., the Cycle of Creation, Preservation and destruction; therefore he is beyond the scope (apuraskrta) or reach or touch Dandanatha (yama) Hence he is not subject to death or destruction.

Lalita Sahasranama # 69

Geyacakraratharudhamantriniparisevita

1) geyacakrakhyam ratham arudhaya mantrinyaparitah sevita

She is attended by mantrini who rides the chariot called Geyacakra

Mantrini is another name for Syamala Devi

2) geyam cakram yasya tadrso rahta yasya (suryamandalasya) tararudhubhih mantrinibhi (yoginibhih) parisevita

Here Geya means to be praised; cakra=wheel, ratha = the disc of the sun. Those who ride the geyacakra are yoginis devoted to Srividya. They are called Mantrinis.

3) Geyahcakrakhyo rathah yasyah sa (tripurasundari) tasya arudham tena yo mantrinih (mantri nayatiti)tena parisevita

According to this interpretation, the word Geya means important cakra, i.e., sricakra ratha = chariot, arudha = contemplated upon tripurasundari whose chariot is that important cakra i.e., cakra is contemplated upon. The person who obtains the power of the mantra becomes Mantrini when the realization comes to him, he obtains the power of using the mantra, which is described in Tantraraja and which is to be learnt from the Guru.

It is explained in the SiSu and its commentaryn (I23). Even in his commentary in SiSu, Ksemaraja describes it at length.

Lalita Sahasranama # 68

cakrarajaratharudasarvayudhapariskrta

1) cakrarajakhyam rathamarudaih sarvairudhaih pariskrta

She has mounted the chariot named chakraraja armed with all the weapons.

Several kinds of chariots are named in the Lalitophakyanam , of which cakraraja is one. Kiricakra and geyacakra are other types of chariots.

2) Cakrarajameva rathah tam arudhani yani sarva yudhani taih pariskrta

She is possessed of all those weapons which is mounted on the cakraraja chariot

According to this interpretation, the cakraraja means sricakra and sarvayudhani means all the means of attaining the knowledge of the self. These interpretations are explained in the saiva-sutras as Anavopaya, Saktopaya, Sambhavopaya etc. The Yogasutras also refer to these means of attaining the knowledge of "self". In all these sastras, Sri Cakra means , that which is pointed to as the pathway to knowledge. The same thing is explained as one of the yoga sutras, That is to say, when the siddhi is attained (i.e., when sricakra is attained well) nothing else remains to be gained by yoga practice.

3) cakrarajameva ratho yasya (=cakresakhaya siddih tamarudham yat sarvayudham yasmin tat (suddhavidya) taya pariskrta

Here the word cakraraja maybe taken as one word meaning siddhi called cakresattva (power of controlling the Cakras) Arudha = capable of conferring; sarvayudha = all the rites. Even the Bhagavad Gita says, "All rites, O Partha, are included in knowledge, and knowledge means suddhavidya as SiSu says. "The down of suddhavidya implies the mastery of the cakras".

Lalita Sahasranama # 67

Asvarudhadhistitasvakotikotibhiravrita

1) Asvarudhaya adhisthitanam asvanam kotigunita kotibhih avrta

She is surrounded by many crores of horses conducted by Asvarudha. Asvarudha is the name of a goddess famous in the tantras. Her Mantra is composed of 13 syllables and she is the mistress of the horses of the Goddess. It is described in BrmdP and TripSidh.

2) The senses are called horses. Arudha rider, i.e., the controller of senses. If we take the word arudhah in plural form, the meaning is - She directs endless sense impressions in many minds simultaneously.

Lalita Sahasranama # 66

Sampatkarisamarudasinduravrajasevita

1) Sampatkarya samyag arudhanam sindhuranam vrajena sevita

Attended by herds of elephants conducted by Sampatkari

Sampatkari is a name of a certain Deity. This goddess is described in the Lalitopakyanam as the mistress of the elephants belonging to the Goddess.

Sindhura means elephants. There are many kinds of elephants - Bhadra Mandra, Mrga etc.

2) Sampatkaryam samarudhaih sindhuravraijaih sevita

Here Sampatkari means, "fullness of a joyous state of mind". So in that state (i.e., Joyous state of mind). She is attended upon by herds of elephants, i.e., aggregates of objects such as sound, etc. As the Kadimata says, the objects of the same are elephants.

The ability of judging distinctly the relations between objects or the triad (the knower, the knowing and the thing known) appeared in single knowledge is known as Sukhasampatkari

Lalita Sahasranama # 65

Bhandasuravadhodyuktasaktisenasamanvita

1) Bhandasurasya vadhe udyuktanam saktinam senabhih samyak anvita

She is surrounded by an army of Saktis for slaying Bhandasura

Here her activity of Sthula form is described which is already dealt with in name # 5, i.e., manifested herself for the sake of fulfilling the action of the devas. The fighting between the goddess and the demon Bhandasura is fully described in Lalitophakayanam in the Brahmanda Puranam.

In the story of burning of Manmatha, it is said in the same book: Ganesa, the skillful worker,seeing the ashes of the God of Love made from them a beautifully formed man". Brahma on seeing this said, "well done, well done" (i.e., Bhanda, Bhanda) and hence in this world he is called Bhanda. The fierce quality (asuratva)is explained in the same purana. As the powerful Bhanda sprang from the fire of Rudra's anger, his nature was seen to be terrible (Raudra). Hence he is the terrible one (danava)

2) bhandasurasyo samyak (=abhedena) anvita

Anvita = entirely identified with Bhanda. As the Gaupada Sutra says: "for the sake of destroying Bhandasura she, though one, became many".

3) bhando= (nirlajjah) tasya vadho yasmat tad udyuktam (udyoga udyam yavat), tasya saktayah, tasam senaya samanvita

Bhanda means shameless. Here, it means embodied soul endowed with life. As it is said, "though he is existence, consciousness and bliss, this embodied. Soul (bhandima)is afflicted by ignorance, transient pain etc." In the word asura, asu =life, ra=take away. So he who takes away life. Life (asu) means real nature, i.e., bandha (captivity)as expressed in a Sutra which says "knowledge is captivity". Knowledge according to the second sutra means "not recognizing the reality in the self, and recognizing the reality in what is not the self". This word bhanda, is also well-known by the word anavamala (vide the SauBha commentary # 354)

The siva sutras (1.5.6)say, " The effort (udyama) is called Bhairava; when united with sakticakra, the evolution of the universe takes place. When sakti is united, the creation of the body comes into existence. When the bhuta is united, the separation of the bhutas, the composition etc., of the universe comes". The vartikas on the above sutras are as follows: "From the self-knowledge of vimarsa aspect (of Devi), who is tended towards creation, comes out an effort quickly (udyama)with complete egoism (purnahambhava)agitated within, merging in the reflective self (Pratibha). That udyama is called by the derivative name Bhairava, because he is completely equipoised with all other saktis, he is all pervading and he consumes all the armies of different modifications (of the mind). That udyoga, by name Bhairava, as said above of Svasamvit, has a great sakti. It is above the order or otherwise, standing entirely in its own citasakti and powerful to overcome the armies (dualities), in the void as well as shaped forms, and when united with Sakticakra, it means realization as said before. When that process is formed, evolution of the universe from Kalagni begins and Kala remains the state of the fire of Svasamvit Sakti. His Sakti as described ( in the Siva Sutra, I -13)as Iccha -sakti. Uma is united, is meditated upon. The effect of the meditation gives power to create anybody that he wishes. Bhutas: Bhutas are the body, buddhi and prana which are graspers of the object and immovable things which are to be grasped, united nourished: separation parting with them owing to disease etc. All these and other things come to a yogi when he realizes sakti".

Virility is latent in boyhood and manifests itself in youth. Similarly the various powers (saktis) that are in the jiva, remain latent due to ignorance. When an effort is made all these shine forth. This is the purport of the above quotation.

Lalita Sahasranama # 64

Devarsiganasanghatastuyamanatmavaibhava

1) devasca rsyasca = devarsayah tesam ganah = devarsiganaha tasya samghatah=O, samghatah tena stuyamana atma yasya sah = O manatmah etadrsam vaibhavam yasyah sa

She whose glory is praised by the assemblies of the gods and sages

or the word vaibhava means vyapakatva of goddess, i.e., Her vyapakatva is praised

2) devarsiganaih sanghatasah (= bahuprakarena) stuyamana atma yasya tadrsam vaibhavam yasyah sa

The word sanghata means "in different ways" Her glory is praised in different ways by assemblies of gods and sages

3) devarsiganaih samghatasya (=narakasya) (nirasartham) stuyamana atma (=svarupam) yasyah sa

The word sanghata (lit. much destruction) is one of the names of hell. Hence she is praised by the devotee for having saved them from this hell

3) Devarsiganaih sanghataya (=bhandasurasya samyak nasaya)stuyamana atma yasyah sa

According to this interpretation, the word sam means entirely and ghata means slaying, i.e., complete destruction of Bhandasura. She is praised for destroying Bhandasura among other things.

5) devah (brahmadayah) rsayah (vasisthadayah devarsayah devasayah (naradadayah) devarsayasa = devarsayasca = devarsayah ganah (= adityadayah) devarsaysca ganasca=devarsiganah, tesam sanghatena stuyamanam atmavaibhavam yasyah sa

Here Bhaskaraya is of the view that actually the word devah means Brahma, etc., rsayah stands for Vasista etc., and devarsis means Narada etc., while ganah = aditya, etc., Thus her greatness is praised by all these gods, sages and ganas like sun

Again, coming to the deeper meaning of this name , it means what is praised by the devas, rsis and devarsis is Caitanya who enters into everything (akhilamugata) and who is experienced by all (akhilaparicita). The TanRaj says, " The universal form Lalita is declared to be the very self". As she is inseparable from the self. Her Vaibhava is all-pervading possessed with infinite powers

Lalita Sahasranama # 63

Kamadayini

Kaman dadati iti

She is the fulfiller of dreams

2) Kamesvaram (bhaktebhya) dadati

The word Kama also means Kamesvara and dayini means vitarini (bestower). So she one who bestows Kamesvara on her devotees, i.e., she bestows identity with Siva

3) Kamam Dyati (=khandayati) iti kamdah tena ayini

The word Kamada in the name means one who destroys (do=to cut) kama, i.e., Siva and ayini means 'endowed with '. Thus the name means one who is endowed with good fortune (on account) of siva. Hence she is called Kamadayini

4) kamesvarena dayavati

Here the word Kama = Siva and daya inheritance, i.e., She whose inheritance is Siva taht ownership is hers, inseparably fixed from a long tome.

Lalita Sahasranama # 62

Kamaksi

1) Kame (=kamesvara) eva aksini yasya sa

She who is the lovely eyed one

2) Kama (kamaniye) aksini yasyah sa

She whose eyes are Kamesvara

Kamaksi is a special name of the presiding deity of Kamakotipitha of Kancipura

Lalita Sahasranama # 61

Sudhasagaramadhyasta

sudhayah sagaranam madhaye tistathi sa

She resides in the center of the oceans of nectar

The ocean is the one above in the heaven. The sruti declares, "the city is surrounded by nectar."Another one is in the place of bindu in the center of the moon in the pericarp of the thousand- petalled lotus. "In the city called, Aparajita (unconquered)to be attained with devotion by the Saguna Brahman, there are two ocean-like lake of nectar named ara and nyau respectively. Two more anavrittih,sabdat are dealt with in the commentary on the Vedanta-sutra of Vyasa. All these oceans (in all, five) are to be understood here - sudhasindhor madhye (sau.lah 8)

Lalita Sahasranama # 60

60: Kadamavanavasini

Kadambanam vane vasati sa

She lives in the forest of Kadamba trees

The palace of Cintamani is surrounded by a gallery formed of gems (manimandapa), around which is the grove of kadamba trees, It is said in the Bhairavayamala, "the abode of bindu os the ocean of nectar, the five yonis, the five sakti angles of the SriChakra are the divine trees, there is the grove of nipa trees, within that is the gallery of gems, within which in turn is the palace of cintamani and so on."

In the puranas there is also a description which says,"there are Kadamba trees seven yojanas in height in the spaces between the walls of gold and silver."

Lalitha Sahasranama # 59

Mahapadmatavisamstha

Mahanti padmani yasyam atavyan tasyam samyak tistati

She dwells easily in the forest which is full of lotuses

The RdYml describing mahapadmatavi says, "surrounded by a forest of lotsuses, three lakhs of yojanas in extent. Another one is (on the meru). The LaStRtn, (slokas 106 to 108), "let us worship the forest of lotsuses which is....... etc."

Again the thousand -petalled lotus that is in the brahmarandhra is also called padmatavi. The SvchTan says, "Above that there is the kula lotus, thousand petal facing downward.....This known as the great lotus garden and above is the Samana. "For there is one form both for the body and for the Universe (Pindanda and Brahmanda)

Lalita Sahasranama # 58

Pancabrahmasanasthita

pancabramhanam (=pancabhihbrahmabhih nirmitam) asanam tatra sthita

She is sitting about a seat formed by five brahmanas

Hence it is said, "There is the supreme house of Devi, built of cintamani stone, the great bed itself is Siva; the pillow the great Isana. On the beautiful couch, the mat is Sadasiva, the four supports are brahma, Hari, Rudra and Isana and the great Indra is the spittoon. On that bed reclines the greatest Isani, the Supreme Tripurasundari. The proper place of Brahma should be known from the Puranas.

Lalita Sahasranama # 57

Cintamanigrhantastha

cintamani ganaracitam yad grham tasyantah tistati sa

She resides in a house (built of) Cintamani stones

Cintamani is that jewel which yields all the objects desired. In the LaStRtn it is said, "may that house built of Cintamani stone which is on the northern side of Srngaravarna (on meru), where all the devas go to worship, remove all of my mental troubles (cinta). In the commentary of the GdSa the cintamani house is explained as the place of origin of all those mantras which bestow all desired objects (cintita) and its construction is described in detail.

Lalita Sahasranama # 56

Srimannagaranayika

Srimat yad nagaram tasya nayika

She is the queen of the beautiful (wealthy) City.

1) Cities are of two types, one of them is in the center peak of the Mount Meru. It is said in the LaStRtn, "I salute the city of Vidya 400 yojanas in circumference constructed by the celestial architect beautified with many walls". The second city is outside and beyond all the worlds in the island of gems (Ratnadvipa) in the middle of the ocean of nectar. The RdYml says, "outside and beyond the countless myriads of world systems, in the center of the ocean of nectar, more than a thousand crores in extent, in the gem island, a hundred crores in area, the lamp of the world, there is the supreme city of Srividya, 3 lakhs of Yojanas in height and adorned with 25 walls representing 25 tattvas.

2) The word Srimannagara also means SriChakra. The VisK says cakra means city, house, hamlet, town and abode. Also the commentator of the Sutra of Gaudapada interprets the word Sripura to mean SriChakra. One should not enter the city without knowing the rsi,"the city of the devas is impregnable"; "the city is surrounded by nectar, etc.". In this and other srutis, City means SriChakra

Lalita Sahasranama # 55

Sumerusrngamadhyasta

Sumeroh madhya srnge tistathi sa

She dwells on the middle peak of Mt. Sumeru

The word Sumeru also means beautiful mountains. On Meruparvata, there are three peaks ( looking like SivaTrikona) and in the center of the three peaks there is one more peak and that is the abode of Sri Lalita. In LaSt Rtn, it is said, "let the gold mountain, whose body is made up of the whole universe be victorious, filled by the music of the divine ladies living in the golden, creeper-bowers of the mountain peak; we salute the three peaks of it, which are the seats of Bramha, Visnu and Siva expanding to the four quarters of the globe. In the center of them there is another peak, 400 yojanas in height, beautifying the place by the golden rays of flowers and I worship it".

Lalita Sahasranama # 54

svadhinavallabha

1) Svasya adhinah vallabho yasya sa

she whose husband is entirely her own.

This name indicates that though the Devi is Iccha and other qualities she is never subject to Lord Kamesvara who possesses the qualities. The KalikaP says," there he resides for ever playing with Parvati, the house of Devi is in the center and Siva is subject to it".

Even the Agama says, "to her, through whom Siva is enabled to bestow happiness and salvation on mankind". The Skp also says, "O sages, Siva became the cause of the Universe, Devi is his Sakti, without her he is powerless". The SauLah says, "when Siva is united with Sakti, he is able to create, otherwise he is unable to move".

Svadhino Vallabho yasya sa

She by whom her husband is subjected

In the seventh book of the DeBhP, the story runs like this : The Asivinis made the husband of Sukanya, the daughter of Sayati, similar to themselves in form and asked her to pick him out. She then prayed to Devi, "O world mother, I am deeply afflicted and approach you for help. Help me in preserving my pativrata dharma. I worship thy feet. Thus praised, Devi Tripurasundari gave her wisdom by means of which Sukanya was able to identify her husband

Lalita Sahasranama # 53

Siva

The beneficient

1) Sivasya iyam siva: She is the power of Siva. The word Siva is derived from vas meaning to desire. Hence, she herself is the desire of Siva. The SvAg explains the meaning of Siva thus" "who is a witness to the modifications (of the mind, who exists before the arising of such modification; who is present is present in every modification that is about to rise; who is the cause of the sensation, who is the support of all false and inner matter, who is consciousness itself; who is the beloved of all; who is bliss itself; who is the means of obtaining all; who is connected with all; the omnipresent is called Siva. The self shining pure being who is devoid of the distribution of Jiva, Isa etc is Siva.

2) Sivam Karoti

Because she does good, She is called Siva

3) Sete asmin sarvam

That in which everything rests

4) sivah gunah santi asyam

who possesses excellent qualities

5) Samayati

That which makes everything calm. As Bharta says, " Because he fulfills action (of men) intending their good (Siva) he is known as Siva. O, gods, the Danavas and the Devas are the same to me. I do good (Siva) to all beings. Hence I am known as Siva. Even Sruti says that the one who is the origin of all dwells in every womb, in whom all this is involved.

6) She is identical with Siva. As the LgP says, " As is Siva so is Devi, hence as the notions are the same, Devi is called Siva. In another place in the same book, it is said, "In reality there is no difference between Uma and Sankara; one has assumed 2 forms. There is no doubt about this. In SuSam it is said , "she is Siva, she is supreme Devi, one with Siva and the doer of good".

7) Siva may mean the wife of Vayu. The LgP says, " The great god Isana who pervades the whole universe the supporter of all beings is called Vayu, in his aspect as Wind God. His wife is called Siva. In the Vayu Purana, Vayu is also the fourth body of Isana, his wife is Siva and his son Manojava

8) Sivam Dadati iti

She who bestows salvation

It is said in the DvP, Siva is Salvation and she bestows salvation to Yogins. She works for god (Siva). Hence she is known as Siva

9) Men worship Devi to reach Siva. She is Siva. In the agamas, we read, "As heat is to Fire. light is to Sun and as moonlight is to the moon, so is Siva to Siva

Lalita Sahasranama # 52

Sivakamesvarankastha

sivascasau kamescasau isvarasca iti sivakamesvarah tasya anke tistati sa

She sits on the left thigh of Lord Sivakamesvara

The word kama can be interpreted in many ways

1) It means that which is desired or he who assumes any form at will. That is why this epithet is also applied to Manamatha (Kama). The KalikaP says, "In the world there is none like who, like you, is capable of assuming any form, hence O mind, born one (manmatha),you shall be known by the name Kama

2) Prajnanameva Kamah: Kama also means knowledge. Even sruti says, "what is called heart and the mind, are perceptions, command, understanding and knowledge, wisdom, seeing holding, thinking, considering, readiness, remembering, conceiving, willing,breathing, loving desiring, know, all these are various names of knowledge. Here in this sruti, Prajnana means Siva only. The SkandaP also supports this sruti.

3) The word Kama denotes the lord who desires to create the universe as Sruti says, "in the very beginning there was atman only and he desired." Hence the word Kama here, does not mean Rudra or Manmatha

Lalita Sahasranama # 51

Sarvabharanabusita

Sarvaih abharanaih bhusita

She is decorated with all types of ornaments

She is adorned with all those ornaments described in the KaliP. The KaliP describes 40 jewels from the crest jewel to the ring of the feet. The Kalpa Sastras of Parasurama,Khanda IV.gives details about more ornaments

The names Mahalavanya sevadhih, sarvaruna, anavadyangi,Sarvabaranabhusita describes the glorious state of Sri Devi

Lalita Sahasranama # 50

Anavadyangi

anvadyani angani yasyah sa

All of whose limbs are flawless

All her limbs are in perfect shape as per the specifications and descriptions found in the Samudrika -Sastra

Lalita Sahasranama # 49

Sarvaruna

sarvamesvarunam yasyah sa

Each and Everything (i.e., clothes, ornaments, flowers, and beauty) of the goddess is RED in color

Lalita Sahasranama # 48

Mahalavanyasevadih

mahato lavanya sevadih

She is the treasure of great beauty

Lalita Sahasranama # 47

Maralimandagamana

marali in a manda gamanam yasyah sa

She whose gait is languid like that of a female swan

Lalita Sahasranama # 46

Sinjanahmanimanjiramanditasripadambuja

Sinjanah manayo yayoh, tabhyam manjirabhyam mundita

Srih yayoh tadrse padambuje yasyah sa

Her lotus like feet which are adorned with jewelled anklets produce melodious sounds

Lalita Sahasranama # 45

Padaddvayaprabajalaprakrtasaroruha

padaddvyasya prabhajalena prakrte saroruhe yasyah sa

The beauty of her two feet put the lotuses to shame.

Lalita Sahasranama # 44

Nakhadiditisanchannamajantamoguna

nakhanam didhitibhih samyak channo namatam jananam tamogunah yasyah sa

The radiance of her nails veils the ignorance (in the form of darkness) of those people who reverently bow down (at her feet)

Reference Matsya Purana and Padma P, Narada interprets the birth (bodily) marks of Parvati to her mother Mena: "a husband is yet to be born for her. O lady! she will be devoid of good bodily marks ( because she is an unconditioned one) and she will always have her hand raised. An her feet will err by her own shadow. What more should be said? Himavan hearing these (bad) marks addresses Narada with sorrow for which Narada says, "when you have an occasion for great joy why should you manifest sorrow? O Great mountain! you are bewildered because you did not understand my speech". After explaining the meaning of "no husband is born yet" etc., he says I will explain what I mean by saying her feet will err by their own shadow. O the best of Mountains, Her feet are like lotuses, shining with bright nails. When the Devas and Asura prostrate before her the various colors of their jeweled crowns will drive away the rays of her nails which entering their hearts will dispel their tamas quality.

Lalita Sahasranama # 43

Kurmaprstajayishnuprapadhanvita

Kurmayoh prsthe jayate iti kurmaprstajayisnuni ye prapade tabhyam anvite

Her arches of two feet are more shapely and convex than the back (shell) of the tortoise

The names #s 41, 42, and 43 denotes features as given in the Samudrika sastra

Lalita Sahasranama # 42

Gudagulpha

Gudhau gulpahu yasyah sa

She is endowed with rounded ankles.

Lalita Sahasranama # 41

Indragopaparkishptasmaratunabhajanghika

indragopaih paritah ksiptau yau smarasya tunau tabhyam tulye janghike yasya sa

She whose legs are like quivers of love-god which are decorated with Indragopa (snail)

Lalita Sahasranama # 40

Manikyamukutakarajanudvayavirajita

manikyamukutamvakaro yayoh, tadrsena janudvayena virajita

She is adorned with two knees which are like crowns of precious jewels

Lalita Sahasranama # 39

Kamesajnathasaubagyamardavorudhvyanvita

kamesenaiva jnate saubagyamardave yayoh tayoh tadrsena urudvayena anvita

The beauty and smoothness of her thighs are known only to Kamesa

Lalita Sahasranama 38

Ratnakinkinikaramyarasandhamabusita

Ratnyamayibih kinkinibih ramyena rasnabhinnena damna bhusita

She is adorned with a golden belt beautiful with jeweled bells.

Lalita Sahasranama # 37

Arunarunakausumbavastrabasvatkatithati

arunarunam ca kausumbam ca yadvastram tena basvati katyah tati yasyah sa

She whose waist is resplendent with a very red cloth (i.e., Sari)

Arunavad arunam = arunarunam

The word arunaruna also means the cloth which is as red as aruna (the charioteer of the Sun)

Lalita Sahasranama #36

Stanabaradalanmadhyapatabandhavalitraya

Stanoyohrbharena dalat iva madhyasya pattabandhah valitrayam yasyah sa

The three folds on her belly form the belt which supports her waist because of the burden of her breasts.

I guess those tiers are for that reason, she must be at least a size 10? and a beautiful size 10 at that!

Lalita Sahasranama # 35

Laksyaromalatadaaratasamuneyamadhyama

laksaya ya romalatadharata taya samyagunneyam madhyamam yasya sa

Her (slim) waist can be judged only from the line of creeper-like hair.

Lalita Sahasranama # 34

Nabhyalavalaromalilataphalakucadvayi

Nabhih eva alvalah yasyah sa, tadrsa romalireva latah, tasyah phalabhuta kucadvayi yasyah Sa

She whose breasts are as if two fruits on the creeper-like hairline which comes out from the navel which forms its basin.

Lalita Sahasranama # 33

Kamesvarapremaratnamanipratipanastani

Kamesvarasya premaiva ratnamanih, lasya pratipanabhutau stanau yasyah sa.

She whose two breasts are exchanged for the precious gem in the form of love of Kamesvara.

Lalita Sahasranama # 32

Ratnagraiveyacintakalolamukatpalanvita

Ratna katicena Graiveyena cintakena lolaisca muktaphalaisca anvita

Neck encircled with gem bedecked pendants of the necklace and a pearl necklace quivering

This refers to two ornaments: Golden necklace having gem -bedecked pendants, and necklace of pearl.

Grivyameva cinta yesyam te graiveya cintakajhlolah muktaisca, tesam yani ratnabhutani aphalani taih anvia

Here the word graiveyacintaka means those who concentrate on the neck of the goddess; those who are not able to fix the deity in the heart but worship her externally are the middle class worshippers

The word Lola according to this interpretation means those who fickle. The Amarakosa says, Lola means fickle and greed these are the lowest worshippers

The muktas are the highest worshippers

In all these three classes the fruit is to be obtained according to the worship and She is the giver of the fruit to her worshippers.

Lalita Sahasranama # 31

Kanakangadakeyurakamniyabhujanvita

Kanakmevaangadam yesam taih keyuraih kamniya bhujah taih anivta, or Kanakamayaih angadaih Keyuraisca Kamaniyah bhujaih anvita

She whose beautiful arms are covered with ornaments made with gold or ornaments called angada and keyura (bracelets). Due to difference in the shape of the angada and keyura it may also mean different ornaments. Hence in the Bramhottara Kanda and AgP, they are expressed simultaneously.

Lalita Sahasranama # 30

Kameshbaddhamangalyasutrasobitakandara

Kamesena baddam yanmangalyasutram, tena sobhita kandara yasyah sa

She whose neck is bedecked with the "mangalya sutra" tied by Lord Kamesvara

Lalita Sahasranama # 29

Anakalitasadrsyachibukasrivirajita

anakalitam sadrsyam yasyah, tadrsya cibukasriya virajita

Adorned with a beautiful chin which is incomparable!

Lalita Sahasranama # 28

Mandasmitaprabapuramajjatkamesamanasa

mandam yet smitam tasya prabhapure majjat kamesvarasya manasam yasya sa

In the beautiful flow of whose smile the mind of Kamesvara is drowned.

The word Kama means bindu which is the part of the body of Kamakala and which is the sun termed as fire. Kala meaning moon. The Kmkl V says: " Bindu is the form of ahamkara; the sun is the form of pair (kama and kala) of equal essence. Kama means that which is desired and Kala means the moon.

The two bindus Kama and Kala are manifested as the fire and the moon.

According to Mimasakas , the mind is omnipresent, so when it is said that the mind is drowned it means that the glory of the goddess is unlimited.

Lalita Sahasranama # 27

Nijasanllapamadhuryavinirbhartistakacchapi

nijaysa santapsaya madhuryena-visiya nihisena bhartsita kacchapi (vina) yaya sa

The melody of whose words put to shame the kacchapi (i.e., vina of Sarasvati)

The AmrK says: The vina of Visvavasu is named Brhati, that of Tumburu, Kalavati, that of Narada, Mahati and that of Sarasvati Kacchapi

The desire for hearing the vina is due to the sweet melody coming out indistinctly from the svaras, sadja, etc., though there is no clear reception of the sound of the letters. Kacchapi, being the vina of Sarasvati, speaks like the parrot and the resembles cuckoo speech which is a little distinct, along with melody. But no doubt, with distinct utterance the sweeter melody of her words excels all musical instruments.

I am certain if she were to talk to me ( I hope she would!) I would find it totally outta this world :) Kacchapi or no Kacchapi...her words would be a balm in anybody's life....

In Lalita

Lalita Sahasranama # 26

Karpuravitikamodhasamakarshidigantara

Karpurah vitikayah amodam samkarsanti ya disah taevantaram yasyah sa

The fragrance from the betel leaves she chews attracts the deities of the quarters

Karpuravitikamodena samakarsini digantarani yasyah sa

By the fragrance of whose betel leaves the quarters have become fragrant.

Lalita Sahasranama # 25

Suddhavidyakurakaradwijapanktidvyodjjvala

1) suddayah vidyah ankuranaminvakarah yasys, tena dvijapanktidvayena ujjvala

She who is shining with her two rows of teeth in the form of sprouts of Suddhavidya

According to this interpretation - Suddhavidya means Srividya . The word Suddha means pure (i.e., opposite of ignorance)Vidya means Sodasi Vidya. Her teeth resemble Sodasaksaramantra.

This Mantra sprang from the Muladara of the Goddess and passing through the various stages of Para, Pasyanati etc. emerging from her mouth in the form of Vaikhari and reached the ears of her pupils. Among these states, Para is mere sound the potentiality of growth in the seed, Pasyanti is the seed that has begun to sprout, Madhyama is when two small leaves are visible. The last stage is Vaikhari, is when these two leaves are separated but at the same time are joined at the root.Hence, here they are called ankuras resembling teeth. They are 32 in number. Similarly 16, two fold buds of the sodasaksari mantra also are of 32 each.

2) Suddha vidyankurakara ca dvijanam brahmanam pankitih taddvayena ujjvala

The word Dvija in name, by Slesa means Bramhanas as Sruti declares Vidya ha vai brahmanam ajagama, etc. i.e Vidya taught and spread by Bramhanas. Hence the Bramhanas are buds of Vidya. Moreover, as the Bramhanas come forth from the mouth of the goddess they are compared to her teeth.

3) suddhavidyayah ankurakara ya dvijapanktih, tasyah dvayena ujjavala

The word dvijapankti stands for 32 types of initiation beginning with Suddha vidya and ending with anuttara. The initiation is the third birth since the thread ceremony is the second birth.

4) Suddhavidya eva ankuram yasya sa - Suddhavidyankura sa ca akara ca sa dvija panktisca iti, tasyah dvayena ujjvala

The word Suddhavidya means the three -syllabled mantra and ankura means beginning, i.e., a certain initiation of that name is to be begun before going on to the thirty two initiations. Hence, to attain goddess Lalita one should purify himself with the 32 initiations.

Seems like one can break compounded words and come with many explanations. She has a radiant face with a radiant smile! I am learning about the LSN in a great way..to be able to look at a name everyday and try and assimilate its meaning...

Well..looks like life is looking up.....I was praying by the 25th name life should happen in some way shape or form..it has! I am still looking to put the final pieces of the puzzle..before I embark on a journey as a teacher....

In her I trust completely, implicitly and explicitly...she never has let me down....someone asked me yesterday..you are single..don't you think you need someone to be there for you as you grow older? She has NEVER let me down and I believe that she will at all costs be there in some way..maybe in the form of someone or just her presence that I can sense as a mind so peaceful and at rest...

In Lalita!

Lalita Sahasranama # 24

Navavidrumabimbasrinyakkariradanacchada

navam vidrumabimbayoh sriyam nyakkari-nau radancchadau yasya sa

Her two delicate lips put to shame the shining beauty of both the fresh corals and the bimba fruit.

Again we go back to comparing her with jewelery and food. I am not sure what the bimba fruit is supposed to look like..maybe they are like cherries...since her lips are the ones that are compared.

In Lalita!

Lalita Sahasranama # 23

Padmaragasiladarshaparibhavikapolabhuh

Padmaraga silaiva adarsha tasya paribhavini kapolbhuh yasya sa

Her cheeks surpass the brightness of the mirror coated with the Padmaraga ruby.

From all this I can infer the compulsion that people have to buy jewelery. She does not need any of that since she is parabramhan by humans think that by acquiring jewels maybe they can be a little brilliant too....who knows!

In Lalita

Lalita Sahasranama # 22

Tatankayugalibutatapanodupamandala

tatankayugale sampadyamane tapanasys udupasya ca mandale yasyah sa

The Sun and the Moon have become her earrings!

Here the earring of Tripurasundari is described and they are the Sun and the Moon.

There is a tradition of identifying Sun, and the Moon as her breasts, eyes and earrings.

The two breasts of the goddess represent two circles of the letter ka which is a part of the klimbija

which is called kamabija

Just like the rest of her...there are Bijas for every part of her and she is sacred in every way shape and form!

In Lalita!

Lalita Sahasranama# 21

Kadambamanjariklrptakarnapuramanohara

Kadambamanjaryah klrptah karnapurah tena manohara

She looks beautiful with blosson of kadamba flowers on her ear (on her earlobes)

She will look beautiful regardless of where she has her flowers...unlike me...I would look a total joker!

She is who she is and I am certain all of the flowers add to her simple beauty that is incomparable!

In Lalita!

Lalita Sahasranama # 20

Tarakantitiraskarinasabaranabhasura

1) tara(= mangala) devyah kantim tiraskaroti tadrsena nasabharena basura

She is adorned with the nose ornament which excels the lustre of goddess Tara

The word tara refers to two goddess viz Mangala and Sukla. Hence it would mean She is adorned with such nose ornaments which can overpower the lustre of goddesses like Tara, Mangala, Sukla etc.

2) According to the second interpretation, the name means shining with the jewels on the nose which outshine the stars in splendor (jewels are manikya and mautika)

If I picture her with a nose ring...I am certain that the lustre of that nose ring adds to her resplendence....and she glows...

In Lalita!

Lalita Sahasranama # 19

Navacampakapuspabanasadandavirajita

Navam Campaksya puspam tena tulya yo nasadandah tena virajita

She whose nose is a beautiful as a newly blossomed campaka flower.

One can Only imagine how beautiful her nose looks ....if it were to look like a newly blossomed campaka flower ....

In Lalita.

Lalita Sahasranama # 18

Vaktralaksmiparivahachalanmeenabalochana

Vaktralaksmyah parivahe caladbyam meenabam tulye lochane yasya sa

She whose eyes are like fishes moving in the pond of the beauty of her face

minasya eva (locanam) iksanam yasya sa

Here minabalochana means She who sees like a fish. It is well know that by the mere glance of the fish her eggs become fertile and not by her milk. similarly a glance of the goddess is capable of nourishing her devotees.

On this day of Deepavali, I am indeed blessed by the number of people in my life who I believe are sent by her...and she is in them. Some are here in India and some are in the US and there has been ONLY love and affection that everyone shows me. I guess she indeed has more than glanced at me...for I see in everyone in my life some form of her!

In Lalita.

Lalita Sahasranama # 17

Vadanasmaramangalyagrhathoranacillika

Vadanam eva smarasya mangalyagrham tasya torane cillika yasya sa

She whose eyebrows are gate arches of the Palace of Kamadeva.

Here the word Cillika would mean brhu i.e eyebrows as stated in the Namakalpadruma and also because the word is used in the sense in the ancient scriptures.

Her face is the glorious palace of the Cupid and her eyebrows are the entrance arches of that palace.

I guess there is NO part of the body that Kamadeva aint gonna like. She is the ultimate woman - one with the looks, the valor, courage, and of course the brain.

What I find interesting is LSN talks about even her eyebrows... ..well..I am waiting to understand how she will be described in the following slokas....

In Lalita.

Lalita Sahasranama # 16

Mukachandrakalankaabamriganibiviseshaka

Mukham eva chandrah tatkalnkatvena tulya mriganabheh viseshkah yasya sah

The Tilak mark of Kasturi on her forehead is like the black spot on the moon.

Amma! it was rather weird that I got to meet someone who knew of you! that was out of the blue..I guess you are there looking out for me...

In Lalita!

Lalita Sahasranama # 15

Astamichandravibrajdarikastalashobita

astamyam yascandrah tadvat bibhrajata alikasthalena sobita

Her forehead is as bright as the moon the eight day.

Life throws many situations at us and till now life has been rather chaotic and looks like things are coming around...the brightness of the moon on the eight day like described above is slowly starting to shine in my life as well!

I do NOT doubt that I have been destined for the best that my karma can afford....I also know that I have her, the big mama, looking out for me at all times with a smile on her face ...and she knows the game of hide and seek rather well....I have sought her and am at her feet ...she just needs to acknowledge and make sure that she accepts my surrender and sets me free forever!

In Lalita.

Lalita Sahasranama # 14

Kuruvindamanisrenikanatkotiramandita

Kuruvindamanayah Tesam srenya kanata kotirena mandita

Her crown is resplendent with the shining rays of Kuruvinda jewels

Kuruvinda is a type of gem. This gem has special features. It is RED in color. It confers love, prosperity and devotion to Hari. Hence, if one mediatates on her as wearing such gems his devotion will be increased.

The author, Vasinyadi Vagdevis described up to this portion Sri Devi's evolvement in general and begin now to describe Sri Devi in the manner of her creation. According to Vedic statements, Sri Devi's crown first appeared from the Holy Fire, illuminating all sides with great brilliance and then came out all other parts of the body down to the feet.

Well..she is red and so is everything that she wears! She is resplendent and hopefully her resplendence will start to be visible in my life...it is visible in spurts in my life...hopefully from the resplendence in my life will be FULL GLOW....

In Lalita!

Lalita Sahasranama # 13

Champakashokapunnagasaugandhikalasatkaja

Chamapakashokapunnagadi Saugandhikani taih lasantah kacah yasya sa

She whose hair is adorned with the Fragrant flowers of Champaka, asoka Punnaga etc

We were treated to her radiance in the earlier slokas, now we get to hear about her description. LSN Starts with the head. Since head is the Vagbhav Kuta and the first Kuta of the Panchadasi mantra.

Campaka has very special significance in my life. Growing up in R.A. Puram, Sambandam street, we had 2 champaka trees.One was in the front and the other one was on the side. It was an effort to get the flowers and my grandmother, mother and I used to go to the top of the house and use the tool to hook the branches and get the flowers to offer during Puja at home.

Campaka was my mom favorite flower and I everytime I see champaka being sold on the streets I smile thinking of my mom! I guess it is an all person favorite - My own mom's and my Universal Mom's too!

oh! how I miss my mother! No words can describe it....It is a feeling that overwhelms so often and the pain is felt deep in the heart....I know that she is up there looking out for me..She was a person who never pitied herself...she always took the world on! Amma, I need to let go of these shackles of self pity and keep marching forward. Bless me now and always!

Love ya!

In Lalita!

Lalita Sahasranama # 12

12) Nijjarunaprabhapuramajjadbramhandamandala

Nijah arunaprabhayah pura tasmin majjanti bramhandanam mandalani yasyah sah

Bathing all the universe in her own red radiance

She has rose-like radiance as described in contemplating in the Nyasas such as Saubagya.

Lalita Sahasranama # 11

11) Panchatanmatrasayaka

Pancha Tanmatrani eva sayaka yasya sa

She who is holding the arrows of the five subtle elements

The five subtle elements are her five arrows, and they are rasa (taste), rupa(form), sabda (sound), sparsa (touch) and gandha (smell).

The names of the Lalita Sahasranama 8- 11 is significant since it has Ayudhamantras. Ragasva of Ragasvarupapasadya can be split as Ra+aga+sva where AGA means Sthanu which is Siva and Ha is Siva's letter. The lexicon declares that Ha means Siva, Sthanu and the Sky. Thereafter Sva stands of i with the bindu. So the subtle form of the pasa is the bija formed by these three letters ra, ha and i. Ra always follows Ha and with i it becomes HRIM

Similarly Krodhakara can be split into Kro + dha+ akrodha and word kara is connected to each unit of the compound. Anukusa would be Anusvara. And the bija mantra would be Krom, dham and am.

In Manorupeksukondanda Manas means dham as Kosa describes , tha means the lord of the right nostril and mind and Kodanda is anusvara as declared by the lexicon. So dham would be danurbijam.

Thus from 8-11 we can derive dam, ram, kam, lam, yam, sam, vam and am, tim, um. These letters when combined according to the rule give bija of the mantras of weapon. The five banabijas (arrow-mantras) are dram, drim, klim, blum and sah.

Well....this is a rather complicated name and the derivations of bija mantras are very interesting!

I know that I have been taking her for granted too...and she has been keeping me on a leash (her noose!) I have never doubted her presence in MY life. She has been there in many forms. My friend Mathy always said, "you do not know how lucky you are!" so true those words are..I never was at a loss for people in my life, she always sent the right person the right time...I should have the jnana to see her in these people...Hope that I realize that every time.

She has been kind, caring, loyal and has never given up on me...so could I ask for a better friend and mother? Well, the fact that she has blessed me with so many things that in itself shows her presence....

I believe in you and I know you won't give up on me!

In Lalita!

Lalita Sahasranama # 10

We are still talking about her weapons!

Manorupeksukothanda

mana eva rupam yasya tadrsam- iksurupam kodandam yasyah sa

She is possessed of the Sugarcane bow of mind

This one talks about what she is holding in her upper left hand. She holds a bow which personifies the mind characterized by both Sankalpa and Vikalpa.

The mind has two functions 1) the mind desires to join thoughts into concepts and theories (sankalpa) and the other one is 2) minds function of rejecting thoughts which helps in simplifying and limiting our experience through our senses (Vikalpa).

So, I seek your blessing to invade my mind with the good and destroy the bad! When I say my prayers for the day I surrender myself and my thought and speech and everything done by me that day to her and it becomes her doing, by doing this we can stop accruing karma.

Hopefully this should help reduce my karmic load and help me with reduction in the number of births...could this be my last one?

I see her smiling :)

In Lalita!

Lalita Sahasranama # 9

We are looking at Namavali # 9

Krodhaankarankushojjvala

Krodhah aakarah yasya sa= krodhaakrah, sa casau ankusaca krodhakarankusah ten ujjvala

She who shines holding the elephant hook in her lower left hand

The word Krodha(wrath) is one of the mental modifications, i.e., hatred. The word akara would mean savisayakam jnanam and is used in the sense of knowledge.

I was told that the goad or the elephant nook is nudge you to let go of your ego and that is why it is one of the classical weapons most gods carry...life is about letting go of the "I". It is very easy to do while writing because many time it is IMPLIED that anything that is being done is being done by ME....so to give up the I ...it is a hard days work, everyday, for the rest of one's life...

She can have all the weapons to get you to look into yourself, however, the time should have come for you to be asking the right questions, to getting the right guru to dispel the myth about "I" or "me".

There have been many Gurus in my life and I am certain I will meet many more....I am hoping that each of them will do a little bit of good in making me realize that the facade I wear is just an illusion and make me a better person. I am going to try too...to make me that better person..and folks...all of you can help me too!

In Lalita!

Lalita Sahasranama # 8

The description about her continues:

Ragasvarupapashadya

Raga eva svam roopam yesya sa = Ragasvarupah , sa casau pasascaraga......sa, tena adya

Means holding a noose of desire

The word Raga, i.e., Desire means a particular mental modification

There are three forms of the devi: 1) Sthula = physical 2) Suksma= Subtle 3) Para= The supreme

In the mahalakshmyaastakam - Stulasuksma maha raudrae, mahasaktirmahodara

Desire is the supreme form and the noose is the gross form. This noose is held in her lower left hand out of the four hands that she is said to have - chaturbahusamanvita (#7)

She probably uses the noose to bring folks closer to her and for them to meditate on their reason for life, and one needs to be desire -less to become "totally" free. To say I have no problems in this world is possible ONLY when you have no desires at all! The minute you start to desire anything the karma theory holds good...you are accruing karma which keeps making you go round and round.

I need to surrender to thee and I do so with utter humility for I know not what I am doing...well its all your doing anyway!

In Lalita

Lalita Sahasranama # 7

Continuing with her description

Chaturbahusamanvita

Chaturbihih Bahubihih Samanvita

She possesses four arms

These four arms carry different weapons and other "tools" for a lack better terms.

The names we are gonna talk about the next few days will reveal why she is holding the weapons that she is!

I guess to initiate the "cid" in each of us or consciousness she needs all these weapons to be successful!

Well! All I need are her kind words and action!

In Lalita

Lalita Sahasranama # 6

Now Lalita Sahasranama goes on to describe her beauty

Udhyadbhanusahasraba

Udyatam bhanuman yatsahasram tena tulya abha yasyah sa

She who is bright as thousands of rising suns.

This indicates her color. She is also Sindurarunavigraham / Nijarunaprabapuramadhyatbramhanda mandala, Sarvaruna

Everything about her is RED. She is radiant and red in her vimarsa form.

well....the color red is auspicious, something about the color. It is radiant and it attractive. So to expect her to be any other color would not be cool at all!

Her resplendence can only be enhanced by red!

My imagination can not to justice at all to her in all her RED glory!

In Lalita

Lalita Sahasranama # 5

Today we are gonna talk about the purpose of her genesis.

5) Devakaryasamudyata

Devanam Karyani = Devakaryani, tadartham samudyata

Manifested herself for fulling the acts of the gods

She manifested herself in order to slay the asuras Bhandasura and Mahisasura.

As mentioned in Lalita Sahasranama # 4 - When the devas were in a State of disarray, they decided to collectively seek Mahasambu's guidance on how to slay the demons Bhanda and Mahisasura.

Mahasambu having heard their pleas tells them that ONLY Lalita can save you all and gives a string of instructions to follow.

So, when she manifests herself from the Cidagnikuntam she does to help all the Devas hence Devakarya Samudyata.

So if Bhandasura is considered one's EGO, she will manifest to help one get rid of their egos by destroying ignorance through initiating consciousness or cid.

In my life I am not sure whether I will be able to let go of my ego without her hand holding...I guess she also needs to become Mamakaryasamudyta..meaning she needs to manifest to fulfill my acts as well....

It shall become evident soon...

In Lalita

Lalita Sahasranama # 4

It is Namavali # 4 and here the Lalitophakayana start to discuss about her emergence from:

Cidagnikuntasambuta

1) Cidevaagnikuntam tatra samyak bhuta - Cidagnikuntasambuta

Cid= pure Bramhan and Bramhan is the altar of the fire as he dispels the darkness of avidya (ignorance) by initiating "cit" (consciousness)

2) Agnikuntam eva cit tasya kundat sammbuta

She is the conqueror of ignorance = Ajajetri

She is the forest fire to the forest of sins= Paparanyadavanala

The divine mother manifested from the fire-pit of supreme knowledge.

According to Lalitopakhyanam, Mahasambu ordered all the gods to gather to conduct this MahaYajna and from the fire of that yagna manifested Lalita, hence cidagnikuntasambuta.

In my Humble opinion, I believe that she in fact does bring clarity through surrender. And surrender is made possible when that avidya that you control everything is conquered. She has indeed done her job in making me realize day by day how much control I have, right now zip, zero, nada....

Having moved back to India two months ago, I am still trying to land a job and every time I feel ah! there is the light at the end of the tunnel, the delusion about the tunnel and the light is revealed. So to believe that I control anything seems to be rather lame...so I have given up on trying to land the job and have left it to her albeit with a lot of resistance...

Nobody claimed that surrender was that easy!

In Lalita!

Lalita Sahasranama # 3

Srimadsimhasaneshwari

1) Srimaccha tatsimhasanamcca Tasyasevari - The great queen on the Lion throne

2) Simhaabinamasanamiti simhasanam tasyesvari - simha=lion. goddess seated on the lion

also simavahini

3) simha = himsarthakah:

simha is derived from the root himsa - which means to destroy and asana derived from the root "as" which means driving out and Isvari means powerful. The collective meaning of these two words mean total annihilation. So she is the powerful goddess who destroys the universe

4) Simhasanam (simhasana mantranam) + Isvari

There are 5 Simhasana mantras and she is the presiding deity of these simhasana mantra

Lalita Sahasranama # 2

After knowing her as Sri Mataa, now I am gonna look at:

Sri MahaRajni - Sri Yukta Maha Rajni

She is the great ruler, She is considered as the controller and maintainer of the universe.

The three letters of Srividya are contained in this name . One of them is Sodasi (Srim) and the remaining two letters,i.e., a and ha are called Prakasa (Illumination) and Vimarsa (reflection) respectively. Rajni, the part of Maharajni contains the mantra Mayarajni.

(lalita Sahasranama - L.M. Joshi)

Sodasi Mantra - Ka ae e la hrim, Ha Sa Ka La Hrim, Sa Ka La Hrim (Pancha-dasakshari) Srim (Sodasi)

Prakasa and Vimarsa go hand in hand, one cannot reflect unless there is illumination. She is the giver of illumination

Also Tamopaha: She is the destroyer of darkness in the form of nescience. Thus she is a LAMP in the darkness - Ajnanadvantadipika.

There are so many things that I am unaware of, however, I am going to try and make more sense of these 1000 names...I was telling my friend yesterday, everyday brings in few questions about life maybe the name that I am learning for that day may illumine the answer!

I leave it to her.

In Lalita!

Lalita- Sahasranama- # 1

In my need to understand the 1000 names of Lalita Tirupurasundari, I have embarked in this process of learning ONE name a day and today being day 1 I start with:

Sri Mataa:

1) she is the mother of Sri
The word sri stands for gih: meaning sarasvati or expresses sarasvati and here it means she is described as the birth giver of Laksmi and sarasvati. She could also be Rudraani who belong to the triad. So srimata stands for the queen of Parasiva and parabhattarika who is the mother of all the three Mahakali, mahalakshmi and mahasaraswati

2) She measures srih: meaning laksmi which means that she is a measurer of sri and sri here is GLORY. A person who measures glory is beyond glory therefore Srimata here means MOKSA which is glory par excellence

3) Sri is taken to mean the three vedas and ma is to reveal. The one who reveals the three vedas to Bramha or ma is alternatively explained as to classify..which would mean that the goddess is same as the one who compiled the vedas, ie Vyasa

4) The one who holds the poison in the throat -meaning siva

5) Sri Yukta Mataa: Sri is honorific and shows respect to the noun to which it is pre-fixed. Thus Sri Mata means the respected mother!

(lalita Sahasranama - L.M.Joshi)


This the First word of the Lalita Sahasranama. To me she is the primordial mother, the universal mother and one who is ever compassionate a form. I know that my own mother is with her and is looking out for me.I am after all an earthling with limited knowledge of what lies ahead of me...and I am hoping that understanding LSN will give me a little more clarity to where ever it is I am being directed by her.

I am hoping to be able to dedicate one name of her thousand names everyday...Please amma make this a reality!

In peace!