Lalita Sahasranama # 459

Sumukhi

1) sobhanam mukham yasyah sa

She whose face is beautiful.

Divine knowledge has enhanced the beauty of Her face.

2) Sumukhi is the name of the deity that is to be worshiped as a subsidiary deity while reciting Sodasi mantra.

Lalita Sahasranama # 458

Malayacalavasini

malayacale vasati iti tath

She who dwells on the Malayacala. There She is called Bhagavati.

Lalita Sahasranama # 457

Mata

1) The mother

As she is the creator of all, she is of the form of Matrka.

2) Mata is the name of the mantra of the Deity Nitya of the tenth day of the lunar fortnight.

3) According to PdmP, Mata is the deity of Kayavarohana place.

4) Mata is the name of laksmibija. She is of that form.

Lalita Sahasranama # 456

Hamsini

1) hamsah (=yati visesah) asyam abhedena santi iti

Hamsas are a particular kind of samnyasins.

Here the Goddess is identified with them

2) hamsah (=ajapamantrah) asti asyah

Hamsa represents a particular mantra inaudible to others. She is of that form.

Lalita Sahasranama # 455

Malini

mala asti asyah

She who wears garlands

Or, Malini is also called Deity representing the garland of fifty-one syllables (matrkas)

Or Malini is the name of the friend of the Goddess

Or Malini is the name of a certain metre.

Or Malini is the name of the river Mandakini.

A seven year-old girl is also called Malini

Lalita Sahasranama # 454

Lolaksikamarupini

1) lolaksinam yah kamah, rupini sa

She is in the form of the kama of beautiful women.

2) She is in the form of Yogesvari, the Deity of Desire.

Lalita Sahasranama # 453

Trinayana

trini (=somasuryagnirupani) nayanani yasyah sa

She who has three eyes.

Her three eyes are the Sun, the moon and the fire. The trinayana is also used for vausat by which gods are to be invoked.

2) trini (pratyaksanumanasabdarupani) nayani (=pramanani yasyah)

The word nayana may secondarily mean, means of knowledge, i.e., pramana. This the trinayana, according to this interpretation would mean the three modes of knowledge - holy word (srti) perception (pratyaksa) and reasoning( anumana)

Or tri means three and naya path, i.e., She leads those who are entitled to the three paths. e these three paths are south, north and the path of Brahman.

Lalita Sahasranama # 452

Tejovati

tejah asti asyam

She is possessed of effulgence.

This is because she is the supporter of the sun and the moon.

Lalita Sahasranama # 451

Vighnanasini

vighanan nasayati iti

She who is the remover of obstacles.

She removes all obstacles in the path of attaining the highest knowledge.

Lalita Sahasranama # 450

Nandini

nadayati iti

She is the giver of delight or Nandini= a cow born in the family of Kamadhenu. Nandini also means river Ganga.\

She is identical with Ganga, the river.

Lalita Sahasranama # 449

Kantih

Luminosity or the power of desire.

Lalita Sahasranama # 448

Svastimati

1) Susthu astih (=satta)= svastih, tadvati

According to this interpretation, the word su means good, asti being mat=having. THis the name means she is the Absolute Reality beyond the manifestations that are only empirically real.

2) The word svasti according to Yaska means immortal. According to Ratnakosa the word means benediction, benevolence, etc. She may be identical with that.

Lalita Sahasranama # 447

Santih

Tranquility or santi is a certain kala belonging to Vayu.

According to the Brhatparasara, beyond fifteen fingers' breadth from the end of the nose where jiva is purified is the kala called santi.

Lalita Sahasranama # 446

Dhrtih

She who is steadfastness. Or, who is also worshiped under the name Dhrtih in the shrine at Pindarka.

Lalita Sahasranama # 445

Matih ( Intelligence)

The word mati is explained in VayP.

According to Sutasamhita, mati is the form of Devi.

Lalita Sahasranama # 444

Pustih ( Nourishment)

This is the name of the Goddess worshipped in he Devadaruvana. Hence the Goddess is identical with the deity.

Lalita Sahasranama # 443

Tustih

1) Who is present as contentment.

The Goddess is always praised under with such names as Tusti, Pusti, (nourishment) which express wisdom or knowledge( jnana) or steadfastness (dhairya), tranquility (sama), benevolence (Kalyana), beauty, etc.

2) Tusti is a deity of the tirtha called Vastresvara.

Lalita Sahasranama # 442

Kumaragananathamba

1) kumarah (=skandah) gananathah (=gajananah) tayoh amba

The mother of Kumara (Skanda) and Gananatha ( Ganesh)

2) kutsito maraganah (=smaravikara samuhah) yesam, tannathan ambate (badhnati)

According to this interpretation, ku (kutsita)= inferior, maragana means passional modifications, natha = Lords, amba means the binder. i.e., destroyer. Thus it would mean she who destroys the lords of passional modifications

3) The world kumara may also mean egoism as Kumara (i.e., Skanda) is the deity of ahamkara. Hence She binds and punishes those who possess the qualities of ahamkara (egoism)

Lalita Sahasranama # 441

Kaulamargatatparasevita

kaulamarge tatparaih (=asaktaih) sevita

She who is worshiped by the followers of Kaulamarga.

Lalita Sahasranama # 440

Kulakundalaya

1) kulakundam (=muladharamadhyagato binduh) eva alayam yasyah

Whose abode is kulakunda

Kulakunda is the bindu in the center of the pericarp of the muladhara. It can be compared to the narrow opening in the underground stalk of the lotus.

2) The a ( in alaya) means from all sides, i.e., deep, laya sleep. Hence kulakunda is the place where kundalini remains in a state of deep sleep. Hence the name would mean she who rests at kulakunda, that is kundalini.

Lalita Sahasranama # 439

Kulesvari

kulasya isvari

The ruler of kula.

Kula here means the triad of measurer, the measurement and the thing to be measured (otherwise called cognizer, cognition and what is congnized matr, mana and meya)

Lalita Sahasranama # 438

Kurukulla

The deity, Kurukulla. 'Kurukulla' is the presiding over the reservoir called vimarsamaya between the walls of cit and ahamkara in the Sri Cakra.

Lalita Sahasranama # 437

Komalakara

komalah (=sukumarah) akaro yasyah

She whose structure is tender.

Lalita Sahasranama # 436

Kusala

1) The Expert One

As she exhibits skill in functions like creation, protection, etc., She is called an expert.

2) kusam (=jalam) lati iti

She who brings water

3) kutsitah salah (=candrama) yasyah (agre)

Even the moon seems faint when compared to Her beauty. Sala means the moon.

Lalita Sahasranama # 435

CampeyaKusumapriya

campeya kusumam priyam yasyah sa

Who is found of campaka flower

Lalita Sahasranama # 434

Candanadravadigdhangi

candanasya dravena digdhani (liptani) angani yasyah

Whose limbs are anointed by sandal paste.

Lalita Sahasranama # 433

Madapatalagandabhuh

1) madena patale (=svetaraktau) gandbhuvau yasyah

Whose cheeks are reddish due to rapture

2) madapatale (kasturi puspa visese ca) tadavatyau gandabhuvau yasyah sa

According to this interpretation, the word mada means a kind of flower. Thus the name would mean whose cheeks are decorated with musk(marks) and patala flowers(dangling from the ear-tops).

Lalita Sahasranama # 432

Madaghurnitaraktaksi

madena ghurnitani raktani ca aksini yasyah

Whose eyes are reddened and rolled (turned within) by mada (rapture).

She has turned Her eyes within to be away from external pleasures.

Lalita Sahasranama # 431

Madasalini

madena salate (=sobhate) evam sila

She is shining with rapture.

Made here means the experience of contaminated bliss which is untainted by worldly things.

Lalita Sahasranama # 430

Nityayauvana

She is ever young

As she is not devoid of rajas(menstruation) at anytime, she is ever young.

Lalita Sahasranama # 429

Nihsimamahima

niskrantah simam (simamva) nihsima(nihsimova)mahima yasyah

Whose greatness knows no boudary.

Lalita Sahasranama # 428

Pancakosantarasthita

1)pancakosanam antare (=madhye) sthita

She resides in the core of the five kosas (Sheaths)

These pancakosas are explained thus: Pancakapuja is an act of devotion in the worship of the Sriyantra. Therein five formulas are to be used and there are five deities. These formulas (i.e., mantras) are identical with deities. Hence they are pancakosas, viz., the Srividya taking bindu at center, Paramjyoti, Niskalasambhavi, Ajapa, and Matrka. Among these, except Srividya, the remaining four are worshiped individually and collectively in srsti-cakra, etc. The Srividya is in the center. Thus the Goddess is in the midst of these kosas.

2) pancanam annamayadinam kosanam antare (=madhye anandamaya kose abhedena) sthita.

She resides as (the anandamayakosa) the innermost kosa among the five kosas.

In our body, there are five sheaths - annamaya, pranamaya, manomaya, vijnanamaya, and anandamaya. She is called the fifth kosa anandamaya.

But according to Sankaracarya, anandamaya kosa is not Brahman nd it is enveloped by annamaya, etc. In that case the anandamaya is in the form of citsakti which is the body of Brahman, who is prakasa itself.

In view that Brahman is the support of the anandamaya (pucchabrahmapaksa) name would mean She is in the center of these five sheaths.

Lalita Sahasranama # 427

Ayi

1) O (Goddess)

Ayi is the nominative of address of the affectionate mother.

The word is used for sweet and tender invocations.

2) Ayi means fortunate one.

Lalita Sahasranama # 426

Tvam

The word tvam signifies the Goddess.

Lalita Sahasranama # 425

Tat

The word tat indicates revolution of mind. The Goddess revolves in the buddhi of all. Hence, She is referred to by the word tat.

Lalita Sahasranama # 424

Tattvasana

1) tattvani (=sivadiksityantani sattrimsat) eva asanam yasyah sa

Who is seated on the seat of 36 categories.

The categories are thirty-six beginning with Siva to earth. Asana is a posture called Yogapitha.

2) tattvani asyati (=ksipati) iti

She who throws (generates) the categories (from herself)

Lalita Sahasranama # 423

Dvijavrndanisevita

1) dvija vrndaih (=traivarnika samuhaih) nisevita (=upasya)

She is worshiped by the community of twice-born

SHe is worshiped because she is Sandhya

2) dvijah (paksinah iva jivah), tesam vrndena nitaram (=abhedena) sevita (=sambaddha)

Three names, Vyahrti, Sandhya, Dvijavrndanisevita (nos 421, 422,and 423) indicate three different states. The first state, viz., waking state is indicated by Vyahrti being operation of speech, Sandhya indicates dreaming state (svapnah) as it lies between the other two states. And dvija means birds and also like them , Jiva. As birds exhausted by flight fold their wings and rest in the nest, tired jivas exhausted quit waking and dreaming states and merge into the Supreme Brahman in the susupti.

Thus She is worshiped in all these three states.

Lalita Sahasranama # 422

Sandhya

1) samyak dhyayanti asyam

The period in which they meditate wholly on Her.

2) The word sandhya means the idea of non-separation of ourselves and that of caitanya which is in the sun.

3) Sandhya, according to Bhrd Smr, means: "She who is differentiated as Brahman, etc., the witness of action, radiant, the Sakti of Isvara is called by the wise Sandhya.

4) According to Madhava, the word sandhya means the deity who is to be worshiped at twilight.

5) Sandhya means mind-born daughter of Brahma

6) According to RnkP, ida, pingala and susumna are called Kali, Laksmi and Ekavira respectively. This the three twilights are identified with three Goddesses and the nadis

7) According to Dhaumya, a one year old girl is called Sandhya.

Lalita Sahasranama # 421

Vyahrtih

Vyahrti means utterance or invocation of. She is the form of Vyahrti ( a certain mantra)

Lalita Sahasranama # 420

Gayatri

1) she who is not different from gayatri. Gayatri is the meter consisting of twenty-four syllables.

2) She is of the form of Gayatri, i.e., cowherd's daughter who is the younger wife of Brahma.

3) The word gayatri means the mother of the Vedas. The Goddess is inseparable from Gayatri. Hence she is called Gayatri.

4) gayatam trayate sa

One who protects the singer

Lalita Sahasranama # 419

Jadatmika

jadam atma yasyah sa

She who as maya sakti appears as the solid world perceptible to us.

Lalita Sahasranama # 418

Jadasaktih

jada casau saktisca

Who is the power of the inanimate

Jadasaktih is a modifcation of maya which is correlative to creating power of animate world. Hence, the name denotes the creative energy.

Lalita Sahasranama # 417

Cetanarupa

cetana eva rupam yasyah sa

She is the nature of pure consciousness.

Holy Sankararanya explains it in his commentary called Vidyaratna as the Vimarsa form.

Lalita Sahasranama # 416

ciccaktih

cideva saktih

The power of consciousness.

This power of consciousness is capable of dispelling ignorance.

Lalita Sahasranama # 415

Manovacamagocara

1) manamsi vacasca=manovacah, tesam ca agocara (=avisayah)

She is beyond the reach of mind and speech

2) manasca vacaca = manovace te ca te ame (=apakve) manovacame, na manovacame = a manovacame tayoh agocara

Who can be grasped by mind and speech which are not unright (unripe)

Lalita Sahasranama # 414

Svaprakasa

1) svah (=atmabhinnah) prakasah yasyah sa

She is self-luminous.

2) susu apsu prakasah yasyah (sutaptaprakasa)

Who shines in pure (celestial) waters.

Lalita Sahasranama # 413

Aprameya

1) pramatum yogya prameya, prameya na bhavati iti aprameya

Who is immeasurable.

2) akaradyaih (=brahmavisnadibhih) prameya

According to this interpretation, letter a means Brahma, Visnu and Mahesa and prameya = to be known. Thus the name means 'one who is to be known by Brahma etc.'

3) apsu prameya (apprameya)

According to this interpretation, ap means 'water' and prameya, means 'abiding'. Hence the name means 'She is born in waters".

Lalita Sahasranama # 412

Sistapujita

sistaih pujita

She is worshiped by the wise. She is adorned by those who have controlled their senses and are faithful to the Vedic tradition.

Lalita Sahasranama # 411

Sistesta

1) sustani (=vihitakarmani)istani (=priyani) yasyah sa

She to whom the right conduct (laid down) in scriptures is dear.

2) Sistaih (=vihita karmabhih) ista (=pujita) i.e., worshipped by ordained ceremonies

3)sistah ista yasyah sa

The sistas (wise) are dear to Her.

4) sistaih (=sajjanaih) ista (=pujita)

Lalita Sahasranama # 410

Sivapara

1) Sivat para

She who is beyond Siva. Because Siva depends upon Sakti

2) sivah pare yasyah sa

For Her, Siva is the Highest state. She is fond of revealing Siva to Her devotees.

Lalita Sahasranama # 409

Sivapriya

1) sivasya priya

Beloved of Siva

2) sivah priyah yasyah sa

Siva is dear to her.

Lalita Sahasranama # 408

Sivamkari

1) (bhaktam) sivam eva karoti

She who makes (Her devotee) Siva himself.

Sivahood being the goal of the seeker of salvation, She leads the seeker to find it by removing ignorance.

2) sivam (=mangalam) karoti sa

She who causes all that is auspicious

Lalita Sahasranama # 407

Sivamurtih

1) Sivah eva nurthih (=svarupam) yasyah sa

She who is the form of Siva

There is no difference between Siva and Sakti

2) Sivah (=mangalamayi) murtih yasyah

Whose is the most beneficent form.

3) Siva (=moksah) eva rupam yasyah

Whose form is the salvation itself

Lalita Sahasranama # 406

Sivaradhya

1) Sivena aradhya

She is worshipped by Siva

2) She is the form of mantra of four kutas worshiped by Siva

Lalita Sahasranama # 405

Sivaduti

sivah dutah (=sandesaprapakah) yasyah sa

Whose messenger is Siva.

Sivaduti is also one of the 16 nityas. She is worshiped as Sivaduti in the Puskara shrine. Also there is a vidya (mantra) called Sivaduti. All these can be meant by the name 'Sivaduti'.

Lalita Sahasranama # 404

Bhaktahardatamobhedabanumadbhanusantatih

bhaktanam hrdi (=bhavanyani) tamamsi (ajnanani)= bhaktahardatamah, tesam bhede (=nasane) bhanumatah (=suryasya) bhanusantati eva ( = kirana parampara eva).

She is the effulgence of the sun which dispels the darkness of ignorance from the hearts of (Her) devotees.

She is the dazzling sun of knowledge. The darkness of the heart is the ignorance settled there.

Lalita Sahasranama # 403

Mahakamesanayanakumudahladakaumudi

1) mahanascasau kamesah ca iti mahakamesah, tasya nayane eva kumude, tayoh ahlade(=vikase sukhatisayakrt) kaumudi (=candrika iva) sa.

She who is the moonlight that blossoms the kumuda (lotus) of the eyes of Mahakamesa.

The word kaumudi may mean full moon of the month of Karttika.

2) kutsita mut yesam te kumudah (=vaisayikah), tesam asamantat hladah (=moksarupasukhatisayah) tasya kaumudi ( mahakamesam pratinayane kumudahlada kaumudi)

The Goddess illumines the pleasure which are enjoyed by sensuous person and which is generated by the leading of them to Lord Siva.

ku=inferior, mud = pleasure, Hence, according to this interpretation, the word kumuda means those who long for worldly pleasures. They are called inferior because their pleasures are mixed with pain.

Lalita Sahasranama # 402

Vidyavidyasvarupini

1) vidya (=svatmarupam jnanam) avidya= (caramavrttitupam jnanam)tadubhayaasvrupam asyah

She who assumes the form of Knowledge and ignorance

The word vidya means the knowledge of self and avidya means the knowledge in the form of last modification ( of duality, i.e., just before realization)

2) vidya (=caramvritti jnanam) avidya (=bhedabharanti-rupam jnanam) svah (=parabrahmatmakam jnanam) etat tryam rupam asyah

The word vidya means pure consciousness or the last psychosis in the jiva's state of bondage which gives final illumination; and avidya means the state of ignorance and bondage and also the confused knowledge of separateness. The word sva means knowledge belonging to Supreme Brahman. Rupa- these three are her forms

Lalita Sahasranama # 401

Vividhakara

vividhah akarah yasyah sa

She who has transformed Herself into various shapes.

These various forms are of Vaikrta, Prakrta, sarga and Kaumarasarga creations.

Lalita Sahasranama # 400

Vyapini

vyapnoti sa

The all -pervading one

She is called all - pervading because she is the transformation in the form of three prakrta sargas. Or vyapini means one who pervades the whole universe.

Lalita Sahasranama # 399

Vyaktavyaktsvarupini

1) vyakta avyaktam ceti svarupe asyah

She is of the form of the manifested and the unmanifested.

The word vyakta means the category mahat, as it was first manifested and also from its greatness. In avyakata, a means on all sides and vyakta means manifested, i.e.egoism. She is of both the forms, i.e., that of mahat and ahamkara

2) Vyakta is manifested and avyakta is unmanifested, i.e, She is both the subjects and not subject to the modifications of elements. Or Vyakta is sat and avyakta is asat

3) vyakta means perishable and avyakta means imperishable

4) vyaktavykatasvarupini samastivyastirupa va

According this interpretation, vyakta means individual and avyakta means collective forms.

5) Also, the word Vyakta denotes the twenty-three categories and avyakta, the supreme prakriti

6) The name also means she is manifested in those whose deeds are ripened and not manifested in those whose are bound by the noose of maya.

Lalita Sahasranama # 398

Avyakta

1) ma vyakta iti avyakta

Imperceptible as the super sensuous reality or the manifestation of maya.

2) the name means the avyakta of Samkhya School in which it is expressed by the words, pradhana or prakrti (matter)

3) The word avyakta means Brahman as it is said in the Vedantasutra, III.2.23: "that Brahman is avyakta for the scriptures say s0"

4) Avyakta also means Visnu.

Lalita Sahasranama # 397

MulaPrakrtih

1) mulasya (srividyamantrasya) prakrtih (karanabhutah)

She is the cause of the sacred formula, viz., Srividya

According to this interpretation, the word mula stands for the Srividya mantra and prakrti means origin. She is the form of the two letters - prakasa ( i.e., A) and vimarsa ( i.e., Ha)

2) Mulaprakrti (=samkhyamata prasiddha prakrti)

According to thi interpretation, the word mula prakrti means primordial unchanging cause of all modifications posited by Samkhya.

3)Mula Prakrti means Kundalini as described in MrgSam. The Kundalini is called mulaprakrti with its seven productions (mahat, etc.) So the name according to this interpretation would mean she who is of the form of kundalini with its seven productions.

4) The word mula may mean first and prakrti the origin. So each of the five elements from ether to earth, is the origin of the succeeding one and the last of the earth, the Brahman is Prakrti (i.e., Origin). Brahman has the prakrti and so He is the root, i.e, the first cause.

5) Letter ma denotes five ( the five subtle elements) and la three (aryakta, mahat and ahamkara). Hence Mula means eight and prakrti means causes. Thus the name would mean eightfold prakrti.

Lalita Sahasranama # 396

Paramesvari

parama (=utkrsta) ca sa isvari (=svamini) ca

She who is the supreme ruler and the sustainer of the Universe.

Lalita Sahasranama # 395

Prasiddha ( well-known)

She who is completely established. This is because She is cognized by everyone as 'I'.

Lalita Sahasranama # 393

Prabhavati

prabha (= animadyavarana devatah) tadvati (=tabhiravrta)

She who is surrounded by Prabha,etc. ( the surrounding by deities)

She is surrounded by luminaries like Anima devata etc.

Lalita Sahasranama # 394

Prabharupa

prabh (=animadya devatah)eva svarupam asyah

She is the form of Prabha (and other surrounding deities)

Here in this name the identity of the quality and the possessor of it is described.

Lalita Sahasranama # 392

Srikanthardhasaririni

1) srth (=visam) kanthe yasya sah = sri kanthah (=sivah)

srikanthasyadham sariram asyah

She, half of whose body is of Srikantha (Siva)

2)srikanthavad ardhe sarire asyah

She who has two half-bodies like Siva

She has a body of two colors: one half of the body is blue and other half is white. In the case of the goddess, the bright half is Gauri and the dark half is Kali.

3) srikanthah (=akarah) evardham sariram asyah

Thus he name means syllable a is whose half body.

According to this interpretation, the word srikantha denotes the letter a, the first one of the Sanskrit alphabet. Hence a is the a is the half of the body of the other letters of speech. The letter a, being the final utterance, is the para form which becomes ( later on) the Vaikhari.

4) The Goddess has only half a body, the other half is called Srikantha, i.e., the fulfiller (of the half). The same thing is explained in the Su Sam.

5) The name also denotes that when we write letters a (i.e., Srikantha), half (ardha) of it is like the Kamakala

Lalita Sahasranama # 391

Nityasodasikarupa

1) sodsaiva sodasikah, nityasca tah sodasikasca (kamesvaryaaditripurantah), tasam-rupani yasyah sa

She, who is of sixteen external forms (of deities)

The sixteen deities are from Kamesvari to Tripura. The Tantraraja says that the sixteen deities are the limbs of Lalita

2) The word sodasika also means sodasi

3) Nityo (=vikalparahitah) a (samantat) sodasiko (=grahayaga abhyasa visesah) yesu (kratusu) taih asmantat rupyate (=priyate) sa

She is pleased by those sacrifices in which the graha sacrifice is performed.

According to this interpretation, the word Sodasika means a house where graha sacrifice is performed.

4) She is of the form of Sodasi-mantra

Lalita Sahasranama # 338

Lalita Sahasranama # 338

Lalita Sahasranama # 338

Lalita Sahasranama # 390

Nirvanasukhadayini

nirgatam banam (=sariram) yasmin (tadsariram)=nirvanam, nirvanam (=iyatta anavacchinnam) sukham (moksakhyam) dadati sa

She is the giver of the limitless bliss (of release) in which there is no body consciousness.

The word nirvana means nir- freed, vana= (by bavayorabhedah) also bana=body. In the Sruti, on the word girvana the word is explained as body by the Vedantins and by the Mimamsakas. Thus the word nirvana means without body, i.e., indescribable bliss. She is the giver of that bliss.

Lalita Sahasranama # 389

Nirupama

nirgata upama (=sadrsayam) yasyah sa

She who is devoid of (Her) equal

Lalita Sahasranama # 388

Nityaklinna

nityam (=dayaya) klinna (=ardra)

She is the everflowing source of compassion

The name may mean the deity of the third day of the lunar fortnight

Lalita Sahasranama # 387

Sadgynyaparipurita

sannam gunanam (aisvarya- dharma -yasyah- sri-jnana-vairagyanam) samuhah= sadgunyam, tena paritah purita

She is filled from outside with the six qualities

These six qualities can be mentioned by Kamandaka. Peace, War, Marching, Sitting, encamped, dividing his forces and allies; or the qualities mentioned in the Puranas, namely, prosperity, righteousness, fame, beauty (or wealth), knowledge and detachment.

Lalita Sahasranama # 386

Sadangadevatayukta

1) sad (=avayavakani) angani, tesam devatabhih yukta (=avrta)

She, who is encircled by the deities of the six limbs.

These six limbs are heart, head. tuft, eyes, armour and weapon. She is encircled by the saktis belonging to these limbs.

According to Jna, one should worship these surrounding deities.

2) sadanganam (=adhisthatri) devata (=mahesvara eva), tena yukta

She is accompanied by Mahesvara, the presiding deity of the six limbs

According to DeBhP, these six limbs are explained as sarvajnata (omniscence), trpti (sense of completeness), anadi bodha (eternal consciousness), svatantrata (freedom), aluptasakti (unfading power) and anantata (infinity)

3) She is accompanied by the presiding deities of auxiliary sciences

According to this interpretation, the word sadangas means the six vedangas and hence, 'She is joined by the deities of Vedangas means that She is the form of then Vedas'

Lalita Sahasranama # 385

Saksivarjita

Sakshibyah Varjita

Who is witnessless

In the preceding name (Visvasaksini) it is said that she is the witness of all. Hence She has no other to witness. She is the only Seer.

Lalita Sahasranama # 384

Visvasaksini

vivasya saksini (saksadavyavadhanena svarupat-makabodhena drstri)

She is the witness of the Universe. She witnesses the world directly, i.e.,without any hindrance, by the knowledge of the self.

Lalita Sahasranama # 383

sadyahprasadini

sadyah eva prasidati sa

She who confers immediate grace.

She immediately becomes gracious when gratified by the sacrifice and oblations done in the manner stated above.

Lalita Sahasranama # 382

Rahastarpanatarpita

rahah tarpanena tarpita

Who is gratified by the (performance) secret tarpana

This tarpana is in the form of mental thinking which is an follows: "I sacrifice the universe from Earth to Siva in the fire of Samvit, ever burning without fuel and ever increasing, dispelling the darkness of illusion, the center from whichever emantes beautiful eyes.

Lalita Sahasranama # 381

Rahoyagakaramaradhya

rahasi vivikte kriyamanah yagah, cidagnau punyadi homastakarupo rahoyaga tasya kramena (=prayogena) aradhya

She who is propitiated by the gradual offering into the secret sacrifice.

The Lord Siva and Parvati enjoy their company in secret in the thousand-petalled lotus in then brahmarandhra. This union is called rahoyaga in which eight things such as punya, papa, etc., are offered as oblations.

Lalita Sahasranama # 380

Bindumandalavasini

bindureva mandalam (=sarvanandmayatmakam cakravalam) tatra vasati sa

She whose dwells in the bindu mandala

Here bindu is interpreted as sarvanandamaya cakra is the Sri yantra. But according to others, the word bindu is interpreted as white (sukla) and mandala as center which means brahmarandhra.

Lalita Sahasranama # 379

Odyanapitanilaya

odyanakhyam pithamera nilayo (=vasathanam) yasyah sa

She whose dwelling place is the holy seat of Odyana

Lalita Sahasranama # 378

Jalandharasthita

jalandahre (=pitha visese) sthita iti tatha

She who dwells in the Jalandhara

At jalandhara pitha, she is worshipped under the name of Visnumukhi

Lalita Sahasranama # 377

Jaya

1) The victorious Goddess

The Goddess as victorious represents the triumph of spirit over the obstacles.

2) The name also means Jaya deity worshipped on Varaha mountain.

Lalita Sahasranama # 376

srngararasasampurna

1) srngararasena samyak purna

Who is completely of the sentiment of srngara

2) The two other pithas are referred to in what follows ( names Jalandharasthita and Odynanapithanilaya 378 and 379). The names Kamapujita and Srngararasasampurana (375 and 376) represent the centers (Pithas) called Kamarupa (Kamapujita) and Purnagiri (by Srngararasasampurana)

3) The word Srnga indicates two, ara means petal and rasa means six. Hence the word when combined (srngararasa), means the Anahata Cakra which has two groups of six petals. Sam means frequently and purna remains,i.e., she frequently remains in the Anahata Cakra.

4) Srngam (=pradhanabhutam) araram (kavatam)yasyah sa = srngara, sampurena (=brahamana) sahita =sampurna iti srngararasasampurna

Hence the word Srngam means 'the Chief' and arana means 'covering', that is which is covered (referring to avidya). And sa=with, sampurna= perfect (i.e., Brahman). Thus if we take karmadharaya here then both the Brahman, conditioned (covered by qualities) and unconditioned, are referred to as Her form

Lalita Sahasranama # 375

kamapujita

kamena (=man-mathena) pujita

She who is worshipped by the God of Love

Lalita Sahasranama # 374

Krtajna

1) krete (-sukrte dushkrte) janati iti krtajna

She who knows whatever is done (either good or bad)

According to this interpretation, she is not separated from Agni, Soma, etc., who are witnesses of good and bad actions.

2)krtasya (=upkarasya) jnanena pratupakartri

She who rewards the action done by imparting knowledge

3) krtavat jna (jnanam) yasyah sa (krtajna)

According to this interpretation , the word krta=just as required, jna = knowledge, i.e., she possesses the knowledge.

4) krta also means krtayuga, jna knowledge, i.e., perfect knowledge. In the krta age, the knowledge was perfect knowledge.

5) Again, Krta means a certain side of a dice having 4 points. So she who knows the krta-dyuta. Hence she always conquers when she casts the dice with Siva.

She possesses all -pervading knowledge.

Lalita Sahasranama # 373

Kamesvaraprananadi

kamesvarasya (=sivakamsya) prana nadi (=jivanadiva)

She is the vital current of Lord Kamesvara.

Lalita Sahasranama # 372

Bhaktamanasahamsika

bhaktanam manase (=citte) hamsiva

She who is like the female swan in the mind of the devotees.

A mythical swan dwells in the Manasa lake; similarly, She dwells in the minds of the devotees.

Lalita Sahasranama # 371

Vaikharirupa

1) visesa kharah (=kathinah) tasyeyam= vaikhari

saiva rupam yasyah

She who is the form of vaikhari speech

According to this interpretation, the word vaikhari is explained thus: vi=much, khara=hard. Because this form of speech is gross form (i.e., physical) hence it is vaikhari.

2) vai (=niscayena) kham (=karnavivaram) rati = (gacchati)

i.e., vai means definitely Kham to the ears, rati enters. That which certainly enters the ear.

But according to the Yogasastra, It is called vaikhari because it raises the vikharvayu upward.

Lalita Sahasranama # 370

Madhyama

madhye sthita madhyama

She who resides in the midst.

In this condition she is not perceptible in every part as Vaikhari, etc.

Lalita Sahasranama # 369

Paradevata

para (=utkrsta) casau devata ca

She is the supreme deity

She is to be worshiped as the chosen ideal (one's own deity)

Lalita Sahasranama # 368

Pasyanti

pasyatiti pasyanti

She who perceives in pasayanti, she in these form is otherwise called uttirna.

She is called so because she perceives inside herself without the help of any instrument.

Lalita Sahasranama # 367

Pratyakcitirupa

pratikulam (=svatmabhimukham) ancati iti practici= sacasa citi ca = pratyakciti (avyakta sanjnam brahma) sa eva rupam yasyah sa

She whose form of consciousness moves toward Her inner self

Her form is unmanifested Brahman.

Lalita Sahasranama # 366

Para

1) Who is the highest (from all the three, i.e., three speeches- Pasyanti, Madhyama, Vaikhari)?

2) or Para means unmanifested form. The word Para is explained in different ways in TripSidh.

Lalita Sahasranama # 365

Svatmanandalavibutabrahmadyanandasantaih

svasyah atmarupa yah anandah tasya lavibhuta brahmadinam anandam santatayah (=samyaksamuhah) yasyah sa

She whose bliss, the totality of the bliss of Brahma, etc., is but a small part.

Here by Brahma, etc., one should mean Brahma, Visnu, Rudra. Their bliss together forms a small part pf the bliss of the Goddess. AsTaiUp, II 8 says, other beings live on a small part of this bliss.

Lalita Sahasranama # 364

Cidekarasarupini

1) cita saha ekah rasah svarupam yesam, cideva mukhyah rasah yesam tani=cidekarasaani, cidekarasani rupani asya santi iti.

She who has cit only as the essence of Her form.

The name explains the attributes of bliss, consciousness, etc., are inseparable from her.

2) Cidekarasam (=cinmatrabhimam) rupam asti asyah

Whose form is ever non-separated from the cit.

In the tadpadalaksyartha (363) it is said that conditioned and unconditioned Brahman have the relation of sameness. Regarding this, doubts may arise. It can be contended that such relation between them is not possible because both are different. The name cidekarasarupini is the reply to this. Though the two appear as different (by attributes), at the same time they are one and the same.

Lalita Sahasranama # 363

Tatpadalaksyartha

taditi padena laksaniyah arthah yasyah sa

She who is denoted by the word tat.

The word, tat, which frequently occurs in the srutis such as 'tattvamasi' etc., directly means the Brahman as the creator. Hence, that is conditioned Brahman. But the Goddess is not meant by direct (expressed) meaning but by indirect meaning which indicates unconditioned Brahman (hence she is denoted by Laksyartha). The relation between both the Brahman is 'sameness'.

Lalita Sahasranama # 362

Citih

avidya paripanthi jnanasvarupa

She is an intelligence

Citih is explained as the knowledge opposed to nescience. Or, she is the independent power that is the cause of sustenance of the universe. She keeps alive all sentinent beings.

Lalita Sahasranama # 361

Tamopaha

tamah (= avidyam) apahanti sa

She who destroys the darkness.

Tamah = avidya in the form of darkness.

Lalita Sahasranama # 360

Tanumadhya

1) tanuh (=krsah) madhyah yasyah sa

She whose waist is slender

2) She is the deity famous in the region of Kanci ( as the consort of Bilvesvara Siva)

3) Tanumadhya is the name of a center metre ( i.e., samvrtta). She is the form of tanumadhya metre.

Lalita Sahasranama # 359

Tapasaradhya

1) tapasaih aradhya

She who is worshiped by ascetics

2) tapah (=tajjanakatvat samsarah), tatra sarabhuta, adhya (= asamantat dhyanam) yasyah sa

According to this interpretation, tapa means samsara as it causes (produces) misery, sara = essence, a= deep and dhya=meditation. Thus the name means she whose deep meditation is essential in the samsara (world)

Lalita Sahasranama # 358

Taruni

nityatarunyavatvat

She is ever young

She is anadinidhana, free from all modifications. The Sruti says that she is inexhaustible, immortal.

Lalita Sahasranama # 357

Tapatrayagnisantaptasamahladanacandrika

tapanam (=adhyatmikadhibhautikadhidaivikakyanam) trayam yasya, tena agnina = tapatrayagnina samyak taptanam (=jananam) samyak ahladanena candrika.

She who is the moonlight that gladdens those tormented by fire of the triple misery.

The word Tapatraya means triple misery, viz., adhyatmika (belonging to the soul or internal), adhibhautika (belonging to element or external sense-organs) and adhidaivika (belonging to supernatural powers). The Agni means samsara he has to suffer from, the triple misery

Lalita Sahasranama # 356

Sadacarapravartika

1) san (=uttamah) acarah = sadcarah, tasya pravartika

She who disseminates the good action ( lit., mode of life)

In the preceding name it is explained that she destroys the heretics. Thus She leads to the right action.

2) The word sat (satam) also means sistanam, i.e., 'of gentle'. Or of Brahman, She guides to observe the percepts enjoined in karmakanda and the advaita. Brahman in the jnanakanda through the means laid down in the Puranas.

Lalita Sahasranama # 355

Samhrtasesapakhanda

Samhrtah (= nasitah) asesah (=samastah) pakhandah yaya sa

She by whom all the heretics are destroyed.

The word is explained as pa to mean ' the meaning of the vedas' and khanda to mean 'cutting off'. Hence, that in which the meaning of the vedas are abandonded is called pakhanda. Here, one should understand 'Vedas' as the fourteen-fold vidya.

Lalita Sahasranama # 354

Pasupasavimochini

1) pasunam (abhedajnanarupavidyavihinanam) pase (=pipasa asanaye) visisya mocayati

She who completely releases the bondage ( of thirst and hunger) of the animals [those who do not know the identity of soul (i.e., jivatma) and the highest soul, i.e., paramatma]

According to this interpretation, pasus are those who have not obtained abhedajnana. The word pasa (lit., bondage) is explained thus, pa= thirst, asa = hunger. The ignorants are called pasus because they possess the desire of eating and drinking only. The Goddess releases them from these bondages.

2) The word pasu (avyaya) means completely and pasa means the noose of Varuna. She completely frees her devotees from the noose of Varuna.

3) The word pasu properly; pasa the dice; vi much and mocini the thrower (samyakpasan patayatiti). The meaning is gambling with Siva, by throwing dices properly, she conquers him.

4) pasupasya (= parsivasya) asa (=prepsa) yesam te pasupasah, tan visesena mocayati (=prapta sivamstanoti)

Here, the word pasupa means pasun pati iti= He who protects the pasus, i.e., Paramasiva; the asa means desire ( i.e., desire to attain). So She emancipates entirely those who desire to obtain Siva and leads them to Paramasiva.

5) pasavah (= brahmadisthavarantah), tesam pasah (avidya), tah = pasupasah = tan (sivabhaktya) vimocayati

According to this interpretation, all the things beginning Brahma down to the tree are pasus as they have the desire of eating and drinking. The word pasa means avidya it is the only means of bondage. She by means of devotion to Siva makes them free.

The word pasa also means modifications of avidya. She by taking them away frees her devotees.

Lalita Sahasranama # 353

Bhaktimatkalapalatika

1) bhaktimatam kalpalatika

She who is the wish - fulfilling creeper for her devotees.

She is also called because she fulfills the wish of those who worship Her.

2) Kalpa means imperfect or incomplete (i.e., apurna) Thus 'Bhaktimatkalpalatika' means ' those who are imperfect'. For them She is Lata Vistarini. Hence she turns the imperfect devotees to perfect ones.

Lalita Sahasranama # 352

1) Vahneh mandale (=muladhare parmakase va) vasatiti tatha

She who resides in the sphere of fire.

'Vahnimandala' means the muladhara or the highest ether (paramakasa). These are Her dwelling places.

2) The word vahni which is famous indicates "the three". The three can be the sun, moon and fire. Hence she resides in the spheres of these three.

Lalita Sahasranama # 351

Vamakesi

1) vamah (=sundrah) kesah yasyah sa

She whose hair is of graceful appearance.

2) vama eva vamakah (=purusah) tesam isah = vamakesah, tasya stri

She who is the consort of the Lord of Man (i.e., Siva)

3) Vamakesah is a certain tantra. She belongs to that tantra. Hence She is called Vamakesi

Lalita Sahasranama # 350

Vagvadini

1) vacam vadatiti vagvadini

She who is the speaker of the World

2) vacam vadayati

She who prompts one to speak ( she prompts one to speak the proper word) as she is the origin of speech.

3) Vagvadini is the name of a certain deity

Lalita Sahasranama # 349

Vandarujanavatsala

vandante te vandaravah, tadrsah janah = vandarujanah, tan vatsavat la layati (anugrhnati), iti

She is the nourisher of those who worship Her.

Lalita Sahasranama # 348

Vandya

Vanditam Yoga

She who is worthy of Salutations.

Lalita Sahasranama # 347

Vimala

vigato malah (=avidya) yasyah sa

She from whom the impurity (in the form of nescience) has vanished

According to PadmP, Vimala is the name of the particular deity (Purusottama) in the Devi - tirthas

Vimala means kind of house. So the Goddess is in the form of house called Vimala

Lalita Sahasranama # 346

Vijaya

1) visisto jayo yasyah sa

She whose victory is extraordinary

2) The word can be interpreted as knowledge itself

3) Vijaya is the deity of Kashmir and of other sixty eight places

4) According to this, she is the form of Shiva

5) She is also called Vijaya owing to the slaying of the demon, Padma

6) According to the Cintamani, Vijaya is an auspicious muhurta, She is of that form

Lalita Sahasranama # 345

Ksetrapalasamarcita

1) ksetrapalena (=sivavataravisesena) samyak arcita

She who was properly worshipped by the special incarnation of Siva (Ksetrapala)

2) Ksetram (=yagayatanam) palayati iti ksetrapalah, tena samyak arcita

According to this interpretation ksetra means the place of sacrificial ceremony, pala means the keeper (protector). Hence, She is the protector of the places of sacrificial ceremony.

Lalita Sahasranama # 344

Ksayavrddhivinirmukta

1) ksayavrddhibhyam vinirmukta

She who is free from decay and growth

It is the nature of the body that it can increase or decrease ( modifications taking place in the body - ksetra). She, though controller of the body, is free from decay and growth of ksetra.

2) She is free from the action and the result of the action as the decay and growth are the results of action

Lalita Sahasranama # 343

Ksetrakksetajnapalini

ksetram (=sariram) ksetrajnah (=jivah) ca, ksetraksetrajnau, tau palayati iti

She who nourishes the body and the knower of the body

Ksetra means body and ksetrajna means the soul, or jiva. She is the sustainer of both

Lalita Sahasranama # 342

Ksetresi

ksetrasya (=sarirasya) isah ksetresah ( sivah), tasyeyam (=patni)

She is the wife of the sustainer of the body (Paramasiva)

Lalita Sahasranama # 341

Ksetrasvarupa

ksetram (=kamarupadikam) svam (nijam) rupam yasyah sa

She whose form is the sacred places ( where she is worshipped, i.e., Kamarupa, etc) The word ksetra also means thirty-six categories from earth to Siva as they form Her body.

Lalita Sahasranama # 340

Vilasini

1) vilasah (=vikesepasaktih) asti asyah

She who possesses the projecting power (hence, playful). Or. the word vilasa also means pithasaktih.

2) According to the grammatical rule bavayarabhedah Bile or Vile (brahma-randhare) aste iti. She who resides in the brahmarandhra

Lalita Sahasranama # 339

Visnumaya

visnoh (=vyapanasilasya desakaladibhiranavacchinnasya) api maya (avaranakartri)

She who is the maya of visnu, she limits the all-pervasive Visnu

Or, it may mean illusion belonging to Visnu (tatsambandhini maya). The word visnumaya is explained in the Kalika P as that which differentiates everything into manifested and unmanifested according to the three gunas - sattva, rajas and tamas

Lalita Sahasranama # 338

Vedajanani

vedanam janani (=utpadika)

She who is the creator of the Vedas (lit., mother of the Vedas).

Lalita Sahasranama # 337

Vidhatri

1) Vidadhati (=dharayati posayati va jagat) iti vidhatri

She who sustains (or supports) the World.

2) Vidhatuh (=brahmanah) iyam (=patni)

She is the wife of Brahma

3)visista (visesapriti visaya) dhatri (=amalaki) yasyah sa

She who is fond of myrabolans. According to this interpretation vi means 'much' and dhatri means 'myrabolans'.

Lalita Sahasranama # 336

Vindhyacalanivasini

vindhyacale nivasati sa

She who dwells on the Vindhya Mountains

Lalita Sahasranama # 335

Vedavedya

1) vedaih veda

She who can be known through the four Vedas. Rgveda, Yajurveda, Samaveda and Atharvaveda

2) There are four gates to Her dwelling place, i.e., Cintamani grha (as it is said in the name 57, Cintamanigrhantastha) and without entering them, She cannot be known. So She s Vedavedya

3) She can be known through the four deities of the four Vedas viz., Suddhavidya and other Saubhagya and others. Lopamudra and others and Turiyamba and others who are deities of Rg, Yajur, Atharva and Sama Vedas respectively

Lalita Sahasranama # 334

Visvadhika

visvamat (=ksityadisivantat) adhika (=utkrsta)

She who is above (i.e., transcends) the Universe

The word visva means categories beginning with the earth and ending with Siva. Hence, She is that principle which is above the categories

Lalita Sahasranama # 333

Varunimadavihvala

varunapriyatvat varuni = kharjurisamaudhbhavo rasah), tasya madena (=panajanyanandena) vihvala (=bahyapadarthavismarana sila)

She who is intoxicated with the date wine

Vihvala = she forgets. She forgets all the external objects and enjoys the internal highest bliss

2) Varunasyeyam varuni (= sasyatiti) = varuniman (sahasraphanah sesah) tadvadavihvala

According to this interpretation, varuni =belonging to the region of Varuna, i.e., Anantanaga (Sesa). She like him is avihvala, not agitated. Just as Varuniman( Sesa) perpetually holds the world without agitation, She is not agitated with her functions

3) varunimantah avihvala yaya sa

Here the word varuni means varuni nadi (by knowing which the devotee reaches the thousand - petaled Lotus and after that becomes completely lost to all external experiences. Hence Varunimantah means who has encountered the varuninadi and become firm (i.e., avihvala) So the name means, by whose grace the person who has conquered varuninadi becomes firm

Lalita Sahasranama # 332

Vamanayana

1) Vamani (=sundarani) nayanani (pramanani va) yasyah sa

She who has beautiful eyes

or the word Nayanani means the means of knowledge, i.e., who has fair means of knowledge

2) vamam (=marga visesam) nayatiti

The word vama means left path (i.e., vama -marga) and naya = nayati = leads. Thus the name means she who leads the vama- marga

3) Vamam (=karmajanyaphalam) nayati (=prapayati) iti

She who takes the fruit of action. She leads those who work for good results to the best way.

Lalita Sahasranama # 331

Varada

varan datte iti

She who gives boons to Her devotees especially to Brahma and Visnu

Lalita Sahasranama # 330

Kadambari Priya

1) kadambari (=uttama madira) saiva priya yasyah sa

She who is fond of the mead

2) Kadambari is a synonym for Sarasvati in lexicon. The adjective, means one to whom Sarasvati is beloved.

Lalita Sahasranama # 329

Kanta

1) She who is beautiful

She is called so owing to her beauty

2) Kam (=brahmaiva) antah (=siddantah) yasyah sa

According to this interpretation ka again means Brahman. The Brahman ONLY is the end (i.e., the final form) of the goddess

3) Kanta means the deity of the eleventh night of the dark fortnight

Lalita Sahasranama # 328

Kalalapa

1) kala eva alapo (=bhasanam) yasyah sa

Whose conversation is sweet

2) kalah (=manjulah) alapah yasyah sa

Whose speech is sweet. The word kala means sweet and indistinct

3) kam(=brahma), tasya lalavat (=ati sulabah) apah (praptih) yasyah (sakasat)

The word ka here means Brahman, i.e., from whom the attainment of Brahman becomes very natural just like a flow of saliva

Lalita Saharanama # 327

Kalavati

kalah ( catusastisakhyah kalah) santi asyam iti

She who possesses sixty four kalas

Lalita Sahasranama # 326

Karunarasasagara

karuna raso yesu = karunarasah, tadrsah sagarah yasyam iti

She in whom the oceans of all compassions rest.

Lalita Sahasranama # 325

Jagatikanda

jagatyah kandah (=purnana mulam va)

She is the root of the world

Lalita Sahasranama # 324

Kalyani

1) The auspicious one

Because she is of auspicious nature, she is called Kalyani

2) subhatmakavani Kalya, kalyam eva anati (=sabdayate) iti Kalyani

She who speaks good words

According to the PdmP, Kalya means the idol worshipped in Malaya Mountains

Lalita Sahasranama # 323

kadambakusumapriya

kadambakusumani priyani yasyah sa

She who is fond of Kadamba flowers

Lalita Sahasranama # 322

Kamakalarupa

1) kamakala eva rupam yasyah sa

She who is of the form of Kamakala

There are three Bindus in Haradkala in which the first bindu is called kama and the last one is called kala. According to the pratyaharanyaya it is called kamakala. Hence it includes all the four (four bindus)

Kamascasau kala ca (=kalarupa ca)

Here kama means desire and kala means manifestations. She is called so because she manifested Herself to fulfill desires

Lalita Sahasranama # 321

Kamya

1) (mumuksubhih) kamyamanatvat

She who is desired by the seekers of liberation

2) Kamya is the deity of the twelfth night of the dark fortnight.

Lalita Sahasranama # 320

Ramanalampata

(sva) ramanesu (=patisu) ramane (kridayam) lampata (=lalasa-satrsna)

She who craved for the pleasure of sporting with her own husband, because She is the female counterpart in the entire world.

By her Grace, Chastity and Nobility is found in a woman.

Lalita Sahasranama # 319

Rama

1) rama svarupa

Woman

2) ramante asyam yoginah iti

She in whom yogis delight

In Puranas it is described that all women are the forms of the Goddess and are created by her.

Lalita Sahasranama # 318

Rakshasaghni

raksanam hantiti raksasaghni

She who is the killer of demons

She has observed a vow to appear again and again to destroy the demons who are born to spoil her creations from time to time

Lalita Sahasranama # 317

Raksakari

raksa (=raksanam bhasma va ) tat karoti iti

Raksa means protection and also ash. She protects the universe and also reduces it to ashes. So her two works, creation and dissolution , are indicated here

Lalita Sahasranama # 316

Ratipriya

ratih (=kamapatni ratam va ) priya yasyah sa

She to whom Rati is dear

Lalita sahasranama # 315

Ratirupa

ratieva rupam yasyah sa

She who has the form of Rati (i.e., the consort of Cupid)

The name Rama (no 313) indicates Ikara adn Rakenduvadana indicates anusvara. Thus Im, i.e, Kamakala is indicated in the above names. Im. is Ratirupa

Lalita Sahasranama # 314

Rakenduvadana

rakenduh iva vadanam yasyah sa

Who has a face like the full moon

Lalita Sahasranama # 313

Rama

She is the form of Lakshmi

Lalita Sahasranama # 312

Ranatkinikinimekala

ranantyah kinkanayah yasyam tadrsi mekhala yasyah sa

She who has the waist belt of tinkling bells

Lalita Sahasranama # 311

Rasya

rasayitum (asvadayitum) yogya

She who is worthy to be tasted

Lalita Sahasranama # 310

Ramani

(bhaktan) ramayati (=taih saha kridati) sa

She plays with her devotees

Lalita Sahasranama # 309

Ranjani

(bhaktan) ranjayati sa

She give joy to devotees

Or She, by Her mere presence gives (red color) pleasure to Paramasiva, just as red flower gives red color to the crystal.

Lalita Sahasranama # 308

Rajivalochana

rajivah (=padmam harinova) tadvad locane yasyah sa

She whose eyes is like lotus or deer

The word rajiva also means deer, fish, lotus and a dependent of a king. The name can also be interpreted as 'who looks favorably on those who depend on the king' (i.e., Mahesvara)

Lalita Sahasranama # 307

Ramya

The most beautiful one

Lalita Sahasranama # 306

Rajni

She is the Queen of the ruler of the king of Kings

Lalita Sahasranama # 305

Rajarajarcita

rajarajabhyam arcita (=upasita)

She who is worshipped by Rajaraja

The word rajaraja stands for both Manu and Kubera. The word also indicates the vidya of Kubera, Manu, Candra, Lopamudra, Agastya, Surya, Indra, Skanda, Manmatha, Agni and Durvasa.

Lalita Sahasranama # 304

Heypadeyavarjita

heyopadeyabhyam varjita

She who is devoid of teh thing to be rejected and to be accepted.

She is above all, i.e., the pravrttis and nivrittis. As the sastras which lay down the actions are based on avidya, she is beyond them.

Lalita Sahasranama # 303

Hrdya

hrdbhava hrdya

She who resides in the heart

She resides in the heart of the rsis. The word also means 'lovely' or beautiful

Lalita Sahasranama # 302

Hrimmati

hrim asti asyah iti hrimmati

She who is endowed with modesty

Lalita Sahasranama # 301

Hrimkari

1) Hrimm (=lajjam) karotiti hrimkari

She who is the doer of shame

2) The word hrim means syllable Hrim. The meaning of Hrim is explained is SvaTan. According to it ha indicates manifestation ra involution in protection and the anusvara controls the three. So the name according to this interpretation would mean 'she who is the doer of creation, protection and involution'/

3) Hrimkara is the bhuvanesvari bija

Lalita Sahasranama # 300

Namarupavivarjita

namarupabhyam vivarjita

She who is devoid of name and form

There are five forms of the world. These are 1) being (existence, asti) 2) conciousness (experience or knowledge, bhati) 3) joy (priyam), 4) name and 5) form. Of these five, the first three belong to Brahma and the remaining two belong to the world. The last two being illusory, the Goddess is devoid of them.

Lalita Sahasranama # 299

Nadarupa

nade rupam yasyah sa. Or nada eva rupam yasyah sa

She who has nada as her Form (is of Sound form). She is also the nada stage in the eight distinctions of Bindu, viz., Ardhacandra, Rodhini, Nada, Nadanta, Sakti, Vyapaka, Samana and Unmana

Lalita Sahasranama # 298

Narayani

1) narasya apatyam puman narayanah, tasyeyam narayani

She is the consort of Narayana

The word narayana means either Siva or Visnu. The word is explained in Manu (I10) as "the water is called Narah, because it emanated from Nara (i.e., Brahman) and that is the first abode (ayana). Hence he is named as Narayana.

2) The sister of Visnu is called Narayani. Or, because there is no difference between Gauri and Narayani . She is called Narayani

3) According to PdmP, Narayani is the goddess worshipped in Suparsvaksetra

Lalita Sahasranama # 297

Haribrahmendrasevita

harisca brahma ca = indrasca haribrahmendrah taih sevita

She is worshipped by Hari, Brahma and Indra

In the SriCakra in the center between the seventeenth and eighteenth walls there is a seat of Visnu; between the sixteenth and seventeenth there is a seat of Brahma and between the fourteenth and fifteenth there is a seat of Indra and other Lokapalas. All these are worshippers of the Goddess.

The secret behind the name is that Her devotees have no need of worshipping other deities who themselves worship the Universal Mother.

Lalita Sahasranama # 296

Anadinidhana

1) na adih = anadih, na vidyate adih (=jananam) ca nidhanam ca yasyah sa

She who has neither beginning nor end

2) The word adi or anadi means eigthy according to the system of Vararuci. i.e., Zero and da 8 become eighty (80). there are eighty types of death. The name anadinidhana means that she releases the worshipper from these eighty deaths. These eighty causes are divided into two- pasa and vadha. Of these the vadha is of twenty-eight types and pas is of fifty two types

Lalita Sahasranama # 295

Ambika

1) amba eva ambika

The mother

She is the creator of the Universe. Therefore, she is the mother of the universe.

2) Ambika means triple power consisting of will, cognition and action

3) Ambika also means night or sleep

She is of the form of night or sleep

Lalita Sahasranama # 294

Bhuvaneswari

1) Bhuvananam (=caturdasasamkhyalokanam) isvari

She who is the ruler of all the worlds

The word Bhuvana means the fourteen worlds. The word also means water

2) She is of the form of seed-sound called Hrllekha

3) Bhuvananandanatha is the name of the guru included under Manavaugha. She is the ruler of him (vide supra, I 39 comm.)

She is called Bhuvaneswari in the description of the origin of all worlds and discussion of the Ha bija in the chapter Ghatargalayantra of Daksinamurti-samhita

Lalita Sahasranama # 293

Bhogini

1) bhogah (=sukhasaksatkarah) asti asyah iti

who has enjoyed complete bliss

2) Bhogini also means (of the form of) the daughter of serpent, i.e., a female serpent

Lalita Sahasranama # 292

Purna

She who is perfect

She is free from all the limitations of place, time conditions, etc.

The word purna also means the fifth, tenth, fifteenth, nitya deities, the fourteenth bright night and also a particular river

Lalita Sahasranama # 291

Purusarthaprada

1) purusharthan pradadati sa

She who gives four purusharthas - dharma, artha, Kama and moksa

2) purusah (=rudrah) purusarthapradah yaya sa

Here the word purusa means Rudra and artha means salvation. So She is one, by whom Rudra is able to give purusartha, i.e., the worship of the Brahman and the results thereof depend on Sakti alone

Lalita Sahasranama # 290

Sakalagamasondohasuktisamputamautika

1) Sakalasca te agamah (=vedah) sakalagamah tesam sandohah (=samuhah) = sakalagamasandohah, te eva suktayah, tabhih samputam (=putitam pratipaditam) mauktikam (=nasabharanam) yasyah sa tathoka

She has the pearl found in the shell casket composed of the collection of Agamas.

Here she is fancied as a pearl or with a pearl in Her Nose-Ring.

2) or the pearl indicates the nearest attributes, viz., Creation of the Universe, because when the scriptures describe the Brahman positively they use the method of approximation (Arundhatinyaya)

The Vedas describe her nose-pearl and not the real nature.

3) sakalagamasandohah eva sukitmayah samputah tatra mautika iva

She who is like a pearl in the samputa of the conch-shell, which is the multitude of all the Vedas

Lalita Sahasranama # 289

Srutisimantasindurikrtapadabjadhulika

srutinam simantah (=urdhvasamyadupnisadam bhagah) tesu sinduravat (= antargatarahasyarthavat) krta padabjadhulih (caranakamalayoh rajah) yaya sa

The dust of whose feet form a mark of vermillion of the head of the vedas (i.e., Upanishads)

The Vedas have two parts, Karmakanda and Brahmakanda. In the preceding names, Karmakanda and its fruits were explained, from here onwards the explanation of Brahmakanda is given. The word dhuli (dust) is used here to indicate the vedas (i.e., Upanishads) are unable to explain the real nature and the form of the Goddess (i.e., the highest being). Hence the method of negation to describe the supreme form is accepted.

Lalita Sahasranama # 288

Punyapunyaphalaprada

punyapunyayoh (-punyapapayoh) phale (svarganarakau) dadati sa

She who gives fruits of merits and demerits.

The performer according to his merits and demerits gets the fruits. Viz. heaven and hell repectively.

Lalita Sahasranama # 287

Nijajnarupanigama

nijam (=svayam) ajnam (vedavidbhihsabdabhava-natvena vyavahrtam) rupayanti it nijajna rupah; tadrsah nigamah (=karmakandatmakah vedah) yasyah sa

The Vedas explain her commands

1)Her ajna, i.e., order becomes intelligible to the knower through the words ( i.e., what the meaning and practical direction of particular karma are) by giving real meaning and praise (i.e., arthavada) etc.

2) The word nigama may mean her the teachings assisted by the Agamas. There are twenty eight Saiva tantras beginning with kamika which follows the Vedas. They are not opposed to the Vedas. They are meant by the word nigama. As they sprang from the mouth of Paramesvara they are said to be the command of the Goddess

Lalita Sahasranama # 286

Varnasramavidayini

Varnanam asramanam ca vidhayini

She who ordains the order of four varnas and four asramas.

She created the social order and stages of life (i.e., asramas) for the transmission of vedic knowledge and practices among human beings.

Lalita Sahasranama # 285

Abrahmakitajanani

brahmakitani abhivyapya iti abrahmakitam, tasya janani = abrahmakitajanani

She is the birth- give of all from Brahma to the smallest worm

The word brahma stands for Hiranyagarbha, the gross form of humanity take collectively. So like the pratyahara, all the beings between the Brahma adn Kita are the creations of the Goddess

Lalita Sahasranama # 284

Sahasrapat

Sahasram padah yasyah sa

Who has uncountable feet

In the names 281-284 the second and the third kuta of Pancadasi are described. In 281, by the word bhuvanavali, two Bhuvaneswari bijas are indicated. In Sahasraksi (283) 'la' and in Sahasrapat (284) the syllables ha and sa are indicated.

Lalita Sahasranama # 283

Sahasraksi

sahasram aksini yasyah sa

She has uncountable eyes

Lalita Sahasranama # 282

Sahasrasirsavadana

sahsram sirsani (=vadanani) yasyah sa

She has uncountable heads and faces

Lalita Sahasranama # 281

Unmesaninisotpannavipannabhuvanavali

unmesaimesau (= netravikasasankocau) tabhyam eva utpana = unmesanimisotpannah Vipannasca = (srstah ca nastah ca) bhuvanam avalyah yasyah

The order of the universe arises and disappears with the opening and closing of her eyes.

Here the words umesa and nimesa refer to the wish of the Goddess, i.e., by her mere wish.

Lalita Sahasranama # 280

Padmanabhasahodari

padmanabhasya (=visnoh) sahodari (=ekodarabhavabhagini) ya sa

She is the cognate sister of visnu

The supreme reality assumed a dual form distinguishable as attribute (dharma) and the substance (dharmi) and the attribute again divided into two - the masculine and the feminine. The first was Visnu, the orginator of the Universe and the second (the feminine) became the wife of Paramsiva. The Brahman is the unity of these three entities.

Padmasana, Bhagavati, Padmanabhasahodari (names 278 to 280) contain the first kuta of Kadividya, viz., Vaghbhavakuta. According to this, they indicate the syllable ka, bhaga "i" vati = Kamakala, i.e., la, sa=ha,hada =ma and last syllable Ri=rim. Thus it gives letters, Ka, i, la, hrim

Lalita Sahasranama # 279

Bhagavati

bhagapadartha asyam santi iti

She who is the possessor of Bhaga (six good) qualities.

She possesses all the auspicious qualities. She is worshiped by all the devas. Hence She is called Bhagavati.

Lalita Sahasranama # 278

Padmasana

1) Brahmarupatvat

She is the form of Brahma, who is seated on the Lotus. The Goddess is identical with him

2) padmam eva asanam (=pitham) yasyah sa

She whose seat is the lotus

The lotus has prakrtis for leaves, the categories for filaments and knowledge for the stalk. Such a lotus is her seat.

3) Padmam (=laksmim) sanati (=bhaktebhyo dadati) sa

Here the word padma means lakshmi and sanati means confers. Thus the name means She who confers wealth upon her devotees.

4) The word padma means padmasura daitya and san means to kill. She is the killer of Padmasura

5) Padma also means bindu. So one who is seated on the bindu ( in Sri yantra)

Lalita Sahasranama # 277

Bhagamalini

1) Bhagam (=sadgunyam) malati (=dharayati) iti

She who bears all the six qualities

2) She who wears a garland of Bhaga

Bhaga=a female emblem

4) Bhagamalini also means one of the fifteen Nitya deities

Lalita Sahasranama # 276

Bhairavi

1) Bhairavasya (=parasivasya) iyam (=stri) bhairavi

She who is the wife of Bhairava

2) Bhairavi also means Tripuracakresvari mantra in the madhyakuta, when ra is deleted. She is of the form of Bhairavi Mantra

3) Bhairavi also means the sum total of everything that has a feminine form as Bhiru woman

4) A girl of twelve years is called Bhairavi

Lalita Sahasranama # 275

Bhanumandalamadhyastha

1) bhanumandalasya madhye tisthati sa

She who rests in the center of the solar orb

She is so called because, in the evening, the Goddess is to be meditated upon the center of the Sun's disc

2) Bhanumandala may mean the anahata lotus, as the yogi meditates upon the Goddess in the middle of the Anahata lotus

Lalita Sahasranama # 274

Pancakrtyaparayana

1) pancavidhanam krtyanam parayanam ( =asrayah) ya sa

She who is the abode of fivefold functions

2) pancavidhanam krtyesu parayana

She who is devoted to five functions

The word parayana here has two meanings, i.e., devoted to and dependent

The five functions referred to are creation (utpatti), preservation (stithi), destruction (laya) annihilation(tirodhana) and causing reappearance (avirbhava by anugraha). In the Sakti sutras these five functions of the Goddess are called abhasana, rakti, vimarsana, bijavasthapana, and vilapana respectively.

Lalita Sahasranama # 273

Anugrahada

anugrahah (= niravasesadhvansamapannasya jagatah srstyadau punah paramanvadiru-patapattih), tam dadati sa

She who recreates the universe again from the state into which it was dissolved.

She performs the function of Sadasiva. Tirodhana and anugraha means bondage and liberation respectively to which jiva is subjected. According to this interpretation, it means that Isvara binds the jivas engendering egoism and possessiveness in them and Sadasiva causes liberation.

Lalita Sahasranama # 272

sadasiva

sadasivat abhinna

She is not different from Sadasiva

Sadasiva is Isvara of pure sattva (i.e., viralatarsuddha sattva)

Lalita Sahasranama # 271

Isvari

1) Isvarah (=ghanatarasuddhasattvapradhanah) tadabhinnatvat isvari

She who is not different form Isvara qualified by uncontaminated sattva

2) The parahanta is the quality of Isvara. She is possessed of this supreme individuality, hence she is called Isvari.

Lalita Sahasranama # 270

Tirodhanakari

1) Tirodhanam (=acchadhanam=niravasase dhvansah) tat karoti iti

She who entirely veils (destroys) the universe.

Her function is total annihilation of by reducing even the ultimate atoms of the world by reducing them to the prakrti. This is the work of Isvara endowed only with total aggregate sattva.

2) Tirodhanakari may mean tiraskarini sakti. i.e., she abhors non devotees.

Lalita Sahasranama # 269

Rudrarupa

1) rudrah rupam yasyah sa

She who ensouls the form of Rudr

In the preceding name the function of Rudra is ascribed to Her. In this name, the very form is ascribed to Her.

2) rujam dravayatiti va rodayati va

She who takes away sorrows or makes creatures weep, as the rain which falls at the time of destruction (i.e., dissolution) of the universe from His (Rudra) solar eye in the form of tears.

3) According to Chandogyapanisad the pranas are the rudras they make creatures weep

4) Ru (=dukham duhkhaheturva), tadravayati iti rudrah sa eva rupam yasyah sa

Ru= pain or cause of pain. He (Rudra) drives away the pain, hence he is called Rudra. She is of the form of Rudra, of the supreme cause

Lalita Sahasranama # 268

Samharini

samharah (=jagatah dhvanasah), tatkaroti iti

She who is the destroyer (of the universe)

Samhara reducing the universe into atoms. This is the function of Isvara when the tamas quality is predominant in Isvara

Lalita Sahasranama # 267

Govindarupini

1) Govindah (=tadrsa isvaro visnuh) eva rupam asyah

She is who is of the form of Govinda

2) The word Govinda may mean Brhspati. So the name would also mean 'of the form of Brhspati'.

Lalita Sahasranama # 266

Goptri

Gopayati sa

She who sustains the world.

The second function, i.e., sustaining the universe, belongs to Isvara when the sattva quality is predominant in Isvara

Lalita Sahasranama # 265

Brahmarupa

Brahma eva rupam yasyah sa.

Whose form is of (four-faced) Brahma. Brahma is one of the saktis of Brahman.

Lalita Sahasranama # 264

Srstikartri

Srsteh kartri

She whose function is the creation of the world.

Creation is the work of Isvara predominated by the rajas quality. The Goddess is the doer of that. Thus, She is identified with Isvara.

Lalita Sahasranama # 263

Sarvavasthavivarjita

Sarvabhih (=catasrbhih) avasthabhih visesena (=punaravrtyabhavapurvakam) varjitah (=jivah) =sarvavasthavivarjita, tadabhinna sa

She who is not different from the jiva who is devoid of all the four states.

After the four states is the fifth state of jiva which does not have any special name but is called Turyatita. When the soul attains this state, it is called sarvavasthavivarjita because when it enters the fifth state it has naturally transcended the first four states., viz completely and varjita = crossing, i.e., one who does not return. This state puts an end to its rebirth. The Siva - sutras describe the condition of the three states.

She is described so because She is not different from Jivas that have the highest Siva realization individually as well as collectively.

Lalita Sahasranama # 262

Turya

1) Turya (=mahakaranasarirabhimani jivah) tadabhina

She is identical with Turya

Turya is the last state after the third state. In this state, the jiva is not affected by the experiences of the other three states. The jiva here is called Turya and the total of such jivas is a great cause. The goddess has thus become both the Individual and the genius. For this purpose she is called Turya.

2) turya + turiya devata

According to Sakti Rahasya, Turya is devata. The same thing is described in the ManUp.

Lalita Sahasranama # 261

Prajnatmika

Prajnah (=karanasariravyastyabhimanijivah tatsamastibhuta isvarah) atma (=svarupam) yasyah sa

Who is in the form of Prajna souls. Prajna is Isvara who is the collective form of jivas in sound sleep condition.

Lalita Sahasranama # 260

Supta

supta asti asyah or suptam (=samdavastha), tadvam (=jivah) suptah, tadabhinna sa

Supta, i.e., susupta is explained as that jiva who is merged in the causal body and enjoys sound sleep. The susupti avastha as experienced by the jiva is described in Siva Sutras (I 10) as "I slept happily. I know nothing". Hence in deep sleep ignorance egoism and happiness exist. The soul in this state is called Prajna.

Lalita Sahasranama # 259

Taijasatmika

taijasa (=uktalaksnaj ivah tat samastibhuto hiranyagarbhah ) eva atma (=svarupam) yasyah sa

Who ebsouls the taijasa (Hiranyagarbha)

Hiranyagarbha is the collective form of the Jivas, who through subtle form experience clearly the objects created by dream.

Lalita Sahasranama # 258

Svapanti

Svapiti sa

she is in the dreaming state

Here the goddess is explained as not different from the Jiva, viz., taijasa , who is in the subtle form enjoys the dreaming state

Lalita Sahasranama # 257

Jagrini

jagarah asti asayah

The wakeful

Jiva is his waking state called jagara. The Goddess is identical with him. She is, therefore called Jagrini. The definition of Jagara state is explained in Isvara Pratyabhijna.

Lalita Sahasranama # 256

Visvarupa

1) visve (= jivah vaisvanarah) rupam yasyah sa

The jivas in the world are her form.

2) Visvameva rupam, yasyah sa

Who has the whole universe as Her form.

3) Vigatam Svarupam (=pasubhavah) yasyah (prasadat) sa

The name is split as vi+sva+rupa. The name, according to this interpretation means one by whose grace the pasubhava disappears.

Lalita Sahasranama # 255

Dharmadharmavivarjita

1)dharmasa adharmasca dharmadharmau, tabhyam vivarjita

She who is above the (lit., devoid of) dharma and adharma

The word dharma means an action leading to the desirable fruit, while adharma means the action leading to the undesirable result. The word dharma is derived by the MtsyP from root dhr+ma where dhr means to support and ma means great. Thus the word dharma means the great support.

2) Dharmadharmau bandamoksau tabyam vivarjita

Here the word dharma means bondage and adharma means liberation as explained in the Nityahrdaya.

3) dharmah (=sakti aksarah) ca adharman (=sivaksrah) ca dharma-dharmau, tabhyam vivarjita.

According to this interpretation, the word dharma stands for the letter of Sakti adn adharma for the letter of Siva. Vivarjita =fully increased (here root vraj is taken to mean to increase) . The expression thus means who is increased by the letters representing Sakti and Siva.

Lalita Sahasranama # 254

Dhyanadhyatrdheyarupa

She who assumes the form of meditation, meditator and the object of meditation.

The root dhyai used in the three words in the above name means to think or to meditate. It also means measurement (mana) as it is explained in Yogasutra. She is the triad of cognition, cognizer and what is cognized, otherwise called the form of knowledge, of the knower and of the object of the knowledge.

Lalita Sahasranama # 253

Vijnanaganarupini

1) Vijnanam (=caitanyam) eva ghanam (=sandram) rupamasyah

She whose true nature is pure consciousness

The word Vijnana mans caitanya, ghana = essence. She who is harmonious by pure consciousness.

2) Vinjnanam (=jiva) tena ghanam (=samastyatmakam) rupam asyah

The word Vijnana here means Jiva (soul). She is one who assumes the form of Hiranyagarbha, Brahman conditioned by the totality of the internal organs of all transmigratory souls.

Lalita Sahasranama # 252

Paramananda

parama (=utkrsta) anando svarupam yasyah sa

She who is the form of the highest bliss.

Lalita Sahasranama # 251

Cinmayi

Cit eva cinmayi

She who is composed of pure consciousness

She is called so because She is not different from consciousness (cit).

Lalita Sahasranama # 250

Pancabrahmasvarupini

Pancabrahmanam svarupam asyah

Whose body is constituted of the five brahmans

Panchabrahma means five deities beginning with Brahma mentioned above. They are all called Brahma because Brahman takes these five forms by his power of maya.

The five Brahmas are Isana, Tatpurusa, Aghora, Vamadeva, and Sadyojata. But as the LgP says they are jiva, prakriti, buddhi, ahamkara and manas. Even the senses ear, skin, eyes, tongue and nose and subtle elements are the five forms of the Brahman. All these are her forms

Lalita Sahasranama # 249

Pancapretasanasina

pancabhih pretaih (=kalpite) asane (mancake)asina

She is mounted on the stage formed by the five corpses.

The word panca refers to five, namely, Brahma, Visnu, Rudra, Isvara, Sadasiva. They are called pretas when they are devoid of their powers (i.e., Saktis). These powers cause them to function in pancakaryas but without them they are inactive and, hence, pretas (i.e., lifeless). And the Goddess is their ruler who is seated on the couch prepared by their lifeless bodies.

Lalita Sahasranama # 248

Padmaragasamaprabha

1) Padmaragena sama (=tulya) prabha (=kantih) yasyah sa

She whose brilliance is like Padmaraga

Padmaraga is a kind of diamond (ruby). Her brilliance is as red as ruby.

2) Padmasya (=kokanadasya) ragena (raktima) sama prabha yasyah sa

whose color is as red as the lotus

The name may refer to Amrtakundalini

Lalita Sahasranama # 247

Padmanayana

Padme iva nayane yasyah sa

She whose eyes are lotus-like

Lalita Sahasranama # 246

Parvati

Parvatasya apatyam stri parvati

She is the daughter of mountain (Himalaya)

Lalita Sahasranama # 245

cakrarajaniketana

cakrarajameva niketanam yasyah sa

She whose dwelling place is Cakraraja i.e., Sriccakra

The word cakraraja means sricakra consisting of the nine cakras (Trailokyamohana, etc.)

Lalita Sahasranama # 243

caruchandrakaladhara

caruyah chandrakalayah dhara (=dharyitri)

She is placing a beautiful crescent (on her head)

The word caru indicates never waxing or waning (vrddhiksaya rahita)

Candrakala may mean sadakhya-kala which is of the nature of pure consciousness.

The word candrakala may also mean the princess named candrakala, famous in DvBh. Here the word caru means rightly and dhara means 'supports'. Thus the name means she who rightly supports candrakala.

Lalita Sahasranama # 242

caruhasa

caruh haso yasyah sa

whose laughter is also beautiful

Her laughter causes the illumination that gives the highest bliss to a sadhaka.

Lalita Sahasranama # 241

Carurupa

Caru (=sundaram) rupam (lavanyam) yasyah sa

She who is of exquisite beauty

Lalita Sahasranama # 240

Candramandalamadhyaga

1) candramandalasya madhyam gacchatti sa

She who rests in the orb of the moon

She is called so because when kundalini rises in the pericarp of the sahasrara, She breaks through the moon's disc.

2) She actually worshipped and meditated upon in the moon's disc in special prayoga to increase the life span.

3) The secret meaning of the moon is sri-cakra itself.

Lalita Sahasranama # 239

Candravidya

She who is the subject of the holy formula used by Candra in his meditation.

Lalita Sahasranama # 238

Manuvidya

She is so called because Srividya is differentiated into twelve kinds by ardent devotees of the Goddess. These twelve devotees, whose name are associated with worship are Manu, Candra, Kubera, Lopamudra, Manmatha, Agastya, Agni, Surya, Indra, Skanda, Siva and Durvasa.

She is called Manu-Vidya , i.e, mantra used in worship by Manu.

Lalita Sahasranama # 237

Mahacatusastikotiyoginiganasevita

1) Mahadbhih catuh sastiyoginisu (=amsabhutah) ye kotisamkya ka gamah, taih sevita

She who is attended upon by sixty-four crores of great hosts of yoginis.

Catusastikotiyoginigana= the eight divinities beginning with Bramhani. Each has eight saktis (powers) (Aksobhya, etc)which make up the sixty-four yoginis. Each of the sixty-four yoginis has a crore of hosts. Hence these hosts are sixty-four crores in number.

2) Acc. to TanRaj thse are the 64 yoginis of the nine cakras of Lalita (Trilokyamohana, etc). Among these are the prakata, gupta, guptatara, kulottirna, nigharba, rahasya, atirahasya, paraparatirahsya.

The word mahat means nine times multiplied.

Lalita Sahasranama # 236

catusastikalamayi

1) catuh sastikalah tanmayi (=tatpradhana)

She is endowed with sixty-four kalas (arts)

The word kala means tantra, i.e., the sixty four tantras laid down in various texts

Lalita Sahasranama # 235

Catusastyupacaradhya

catusastya upacaraih adhya

who is adored by sixty four ingredients.

The sixty-four ingredients are mentioned uin Prklsu. Some tantras describe 72 ingredients

Lalita Sahasranama # 234

Mahatripurasundari

mahati ca sasau tripurasundari ca

She who is of excellent beauty and of the nature of the threefold concept - of cognizer, cognition and what is cognized. She is fancied as a three walled city having the same cit as content

Lalita Sahasranama # 233

Mahakamesamahisi

mahatah kamesasya mahisi (=krtabhishekapatni)

The queen of great Kamesa (Parasiva)

Kamesa = Parasiva who has a great desire for creation, sustenance, and dissolution of the Universe.

Lalita Sahasranama # 232

Mahesvaramahakalpamahatandavasaksini

mahesvarasya mahakalpe yat mahatandavam tasya saksini

The witness of the tremendously violent dance of Mahesvara at the close of the great cycle of creation.

The word Mahakalpa means the great dissolution, i.e., Pralaya

Saksini - She is called the witness because when the whole universe is dissolved into its cause, the self alone remains. Then the cosmic dance begins and there is no other witness except herself.

Lalita Sahasranama # 231

Mahabhairavapujita

mahabhairavena (=parasivena) pujita

She who is worshipped by Mahabhairava

The word Mahabhairava means the Parasiva. He is called great bhairava because he nourishes (bha-bharana), destroys (ra=ramana)and creates (vamana lit., to vomit). He is the source of all the three actions of the Universe.Hence he is great and the goddess is worshipped by such Mahabhairava. Mahabhairava is otherwise called as Mahasambhu, who invoked the Goddess from the altar fire of cidagni.

Lalita Sahasranama # 230

Mahayagakramaradhya

1) mahayagah sa eva kramah - mahayagakramah, tena aradhya

She who is properly worshipped by the method of mahayaga.

The word mahayaga is a Tantric term. It means the worship of sixty-four yoginis by giving them oblations to them. These sixty -four yoginis are considered to be the part of Brahmi, etc.

Krama = worshipping sixty four yoginis (i.e., in the proper method), as they confer quick results whereas others cause delay.

2) The word mahayaga would also mean the occult meditation, as it is explained in the Bhavanopanishad. The Mahayaga is most secret and it is to be accomplished by sivayogins alone

Lalita Sahasranama # 229

Mahasana

mahad asanam yasyah sa

she whose seat is the highest

She is called so because She dwells in all the tattvas (thirty-six in number) beginning with the earth. So all the tattvas constitute Her great seat.

Lalita Sahasranama # 228

Mahayantra

1) mahanti yantrani yasyah sa

Whose yantras are great.

The word yantra refers to the cakras- pajacakra, padmacakras, amrtacakra and merucakra, etc.

2) mahat (=sarvottamam) yantram (=siddhi vajrakhyam) yasyah sa

The word also means siddhivajra cakra which is considered as the best yantra of the goddess.

Lalita Sahasranama # 227

Mahamantra

1) Mahantah mantrah yasyah sa

She whose mantras are great.

The word mantra stands for the mantras like Bala, Bagala, Dhumavati and others.

2) The word mantra also refers to the Srividya, i.e., Pancadasaksari

Lalita Sahasranama # 226

Mahatantra

Mahanti tantrani yasyah sa

She whose tantras are great. Tantras are called great because they bring many good results.

The word tantra also means the tantra called svatantra which teaches the equivalence of Shiva and Sakti. The svantantra is called so because it is not dependent on any other tantra

Lalita Sahasranama # 225

Mahayogesvararesvari

mahatam yoginam isvarah = mahayogesvarah, tasya isvari= mahayogesvaresvari or mahatam yogesvaranam isvari

She is the Supreme ruler of the great yogis who themselves are kings among great yogis. Hence, she is the supreme ruler.

Lalita Sahasranama # 224

Mahasiddhih

1) Mahati casau siddhisca

She is the highest attainment

When one reaches the goddess, all other attainments become trivial for him as she is the highest attainment.

2) mahan siddhih yasyah (sakasat) iti

She gives attainment to the devotee.

The word siddi means the siddhis like anima, laghima, etc., and others described in Skanda Purana

Lalita Sahasranama # 223

Mahabuddih

1) Mahati ca asau buddhisca

She is the great intelligence

She is so called because when one knows Her, for him, nothing remains to be known.

2) Mahati buddhih (sakasat) iti

That is, from Her, one gets the highest intelligence

Even an ignorant person becomes a great scholar by her grace.

Lalita Sahasranama # 222

Mahabala

mahanti balani (=gandhadini) yasyah sa

She whose might(power) is great.

Hence her smell, taste, form, army, etc are great.

Lalita Sahasranama # 221

Mahavirya

mahanti virayani (=sukradini) yasyah sa

she whose vigor is supreme

The word Virya has many meanings such as semen, might, glory and strength. In the present context, the word means strength or valor to cause effect, i.e., the Universe.

Lalita Sahasranama # 220

Mahaisvarya

mahad aisvaryam (tsvarata) yasyah sa

She whose godliness is great.

The word aisvarya means godliness (rulership) and her power to become many (vibhuti sakti)

Lalita Sahasranama # 219

Mahaboga

1) Mahan abhogah (=ksitayadirupovistarah) yasah sa

Whose expanse is very vast.

Abhoga means the great expanse including the entire universe down to the earth

2) mahan bhogah (=sukham) asti asyah

Whose happiness (i.e., Joy) is great

or the word bhoga may mean with wealth (i.e., Dhanam). She is so-called because bhoga, i.e., Her experience gives supreme happiness which cannot be measured.

Lalita Sahasranama # 218

Maharatih

mahati ratih yasyam sa

She who herself has boundless delight.

She is called so because devotees, scholars and sages find more delight in her than in material things.

Or the name may mean the wife of Mahakama.

Lalita Sahasranama # 217

Mahasaktih

mahati (=vistrta) saktih (=samarthyam) yasyah sa

Who is endowed with great valour. She is called so because she manages the whole universe.

The word sakti may mean weapon. As she possesses the most potent weapons to kill the demons and evils, she is called Mahasaktih.

Lalita Sahasranama # 216

Mahasattva

mahanti sattvani yasyah sa

Who is possessed of the highest existence

The word sattva means existence. Hence she has the highest existence or the highest qualities worthy of worship

Lalita Sahasranama # 215

Mahamaya

mahati casau maya ca

She who causes great delusion or she who is the great delusion herself.

She is called so because she causes delusions for brahmanas and scholars.

or it may mean pride and compassion or grace. So she is full of compassion. (i.e., krpa)

Lalita Sahasranama # 214

Mahapatakanasini

mahanti patakani nasayati sa

She who destroys great sins.

Mahapatake refers to the slaying of brahmanas, etc., She also removes the evil effect of great sins committed by persons knowingly or unknowingly.

Lalita Sahasranama # 213

Mahapujya

mahati ca sa pujya ca

She is great and worthy of worship

It means that she is worshipped even by gods (lit., great), i.e., Siva and others

Lalita Sahasranama # 212

Maharupa

Mahat rupam yasyah sa

She who is of great form

Mahat, the word refers to the supreme form which is beyond the four forms of Pradhana, Purusa, vyakta and kala

Lalita Sahasranama # 211

Mrdapryia

mrdasya (=sivasya) priya

She is the beloved of Mrda, i.e., Siva

The word mrda according to the Dhatupatha (Mrdasukhane), means happiness and the sattvic form of Lord Siva is called Mrda as he showers happiness on the devotees

Lalita Sahasranama # 210

Mahalaksmi

mahati ca sa laksmisca

The great lakshmi

Mahalakshmi = the consort of Visnu. She is not different from Visnu. She is called Mahalakshmi as she killed the daitya called Mahala

The word laksmi may mean Parvati to which the honorific maha is prefixed.

A thirteen year old girl is also called Mahalaksmi

Lalita Sahasranama # 209

Mahadevi

1) Mahati ca sa devi ca

Maha great. She has a body which is immeasurable by any measurement

2) mahadevasya (=candramurteh sivasya) iyam (=patni)

She is Mahadeva's wife

Mahadeva is the eight form of Siva, i.e., that of moon

3) Mahadevi means deity at the cakratirtha on the bank of Gandaki

Lalita Sahasranama #208

Mahesvari

mahesvarasyeyam mahesvari

She is the wife of Mahesvara

Mahesvara = attributes Param Siva who is beyond three qualities (i.e., Sattva, Rajas and Tamas). He is called Brahma, Visnu and Rudra Respectively when these qualities are attributed to him. But he is Mahesvara devoid of all qualities

lalita sahasranama # 207

Manonmani

Manonmani rupa ya sa

She has a form like that of Manonmani

Manonmani is a particular place situated at the eighth stage from the center of the two eyebrows and below the brahma-randhra in Sahasrara

2) Or it means a mudra famous in Yogasastra

3) Manamsi unmanyante (=utkrsta jnanayuktanikurute) yaya sa

She who leads the mind to the higher state when the distinction between meditation, meditator and the object of the meditation fades away and the Divine Reality is realized. This is called the Manonmani Stage

lalita Sahasranama # 206

Sarvatantrarupa

1) Sarvatantrani (=vamakesvaradi) eva rupam (=sariram) yasyah sa

She who is the subject of all tantras

Tantras, the word, refers to the works such as the vamakesvara tantra

2) Sarvatatraih nirupya ya

She who is described in all the tantras

She is attained or she is sought for by means of all the tantra

Sarvamantrasvarupini, sarvayantratmika, and Sarvatantrarupa (names 204,205 & 206) together express the idea of the name no 203, i.e., Sarvamayi. That is why she called Sarvamayi

Lalita Sahasranama # 205

Sarvayantratmika

Sarvesam (=ghantargatadinam) yantranam iti sarvayantra, tesam atma (=svarupam) eva atmika= sarvayantratmika

She who is the essence of all the yantras ( i.e., mystic diagrams)

Yantras here stand for ghanta argala, etc.

Lalita Sahasranama # 204

Sarvamantrasvarupini

Sarve (=saptakotisamkhayah) mantrah svarupamasyah

Having the form made up of all the mantras

Sarvamantra, the word, includes all the seven crores of mantras

Lalita Sahasranama # 203

Sarvamayi

Sarvam asti asyah

She possesses all forms.

All the tattvas beginning with earth and ending in Siva, are present in her. Also she is endowed with the powers of all the deities (sarvasaktimayi)

The name is attributed because without non separation there cannot be unlimited dominion.

Lalita Sahasranama # 202

Sarvesvari

Sarvesam isvari

She is the ruler of all

Lalita Sahasranama # 201

Satgatiprada

1) sadgatih (=svargadimoksantah) pradadati sa

She who leads to the real path

Sadgati, according to this interpretation, means all states beginning from svarga (heaven) to moksa

2) Satah (=brahmanah) gatim (avagatim=jnanam) pradadati sa

She who reveals the knowledge of Brahmin to the Devotee.

Sat means Brahman and gati=avagati = knowledge

satam gatim pradadatiti sa

She who leads to the path of wise men (goal of excellence)

Sat = satam=of wise, gati=goal. As she is the excellent goal. She directs devotees on that path

Lalita Sahasranama 200

Sarvamangala

Sarvani mangalani Yasyah sa

Who possesses all that which is auspicious

Lalita Sahasranama 199

Sarvasaktimayi

1) Sarva saktayah santi asyah

She has all deities in herself

The name means that She is not separated from the saktis like Bala, Bagala, etc.

2) sarvadevasaktisamuharupini

She possess powers of all the gods and deities

3) Sarva also means infinite