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