Lalita Sahasranama # 123

Saradharadhya

1) Saradaya aradhya

she is worshipped in the autumn or the rainy season. And the goddess is also worshiped during the nine days in the spring. (navarthri)

2) Saradaih (=visaradaih) aradhya

she is worshiped by scholars.

Lalita Sahasranama # 122

Sambhavi

1) Sambhoh iyam (=sambhoh stri)

The wife of Siva

2) Sambhavanam iyam (=sambhavanamiyam mata)

She is the mother of the devotees of Lord Shiva.

The word Sambhavi is also used in the technical term for a particular mudra in Yogasastra. The word also stands for a kind of diksa mentioned in Pr.KlSu. Or, it may mean a girl of eight years.

Lalita Sahasranama # 121

Bhayapaha

bhayani (= jalasthaladiprayuktradini sarvani apahantiti)

She who dries away all the fears. Sruti also says - by knowing bliss the fear is driven away.

Lalita Sahasranama # 120

Bhakitvasya

bhaktya vasya

She is controlled by devotional act, or by the 'Indication'. Sruti also says, "O Siva, though independent, you become subservient by devotion".

Lalita Sahasranama # 119

Bhaktigamya

bhaktya (= samradhanena) gamya (=pratyaksa)

She is attainable by devotion.

In srutis and smrti it is said that though Brahman is unmanifest, it becomes perceptible through devotion.

2) Bhaktih (=laksana), taya gamya (=bodhya)

The word bhakti according to this interpretation, means indication and gamya means to be known. This is declared in the Trisati

Lalita Sahasranama # 118

Bhaktipriya

bhaktih priya yasyah sa

She who is pleased with worship

Bhakti = Devotion or worship. It is of two kinds, i.e., mukhya, primary and gauni, secondary. Of these the first type, primary bhakti is a particular mental modification called anurage about Isvara. This bhakti is otherwise called para (supreme). The secondary devotion is in the form of service (i.e., sevarupa) to the Lord and by this devotion one can attain the concentration. Moreover, the root bhaj means to serve. There are many kinds of devotions. According to some Puranas there are nine varieties of bhakti; according to some, ten kinds. All of those types are included here in the word bhakti.

Lalita Sahasranama # 117

Bhaktasaubhagyadayini

bhaktebhyah saubhagyam (susthibhagyam tasya bhavah) dadatiti tatha

She who showers prosperity on the devotees.

1) Saubhagya: The word means Lalita herself is identical with saubhagya one of the eight auspicious objects described in the AgP.

2) Or, the word saybhagya may mean the saybhagyadastakas as they are used on auspicious occasions and they confer prosperity

3) Susthu bhagyam yasya tasya bhavah saubhagyam

Here the word su means good or much and bhagya means fortune. She brings good fortune to the devotees.

Lalita Sahasranama # 116

Bhadramurtih

bhadra (=bhavya) murtih (=svarupam) yasyah sa

She who is of grand appearance

Lalita Sahasranama # 115

Bhadrapriya

1) bhadram (= mangalam) priyam yayah sa

She who delights in auspiciousness

2) bhadran (=gajavisesesah) priya yasyah sa

Or, She by whom the Bhadra elephants are very much liked

Lalita Sahasranama # 114

Bhavaranyakutarika

bhavah ( =samsarah) sa eva aranyam, tasya (=kuthareva) kutharkika

She is an axe which clears (lit., cuts) the forest of samsaras (transmigratory existence)

She by her knowledge clears the bindings of transmigratory existence as the axe cuts the woods of the forest.

Lalita Sahasranama # 113

Bhavanagamaya

1) bhavanabhyam (=sabdi arthi bhyam) gamya (= avagamya)

She who can be known by mental efforts (that is, sabdi and arthi)

Bhavana is of two types - sabdi and arthi. The sabdi ( of words) here means the sacred words ( i.e., mantras from the Vedas) which are to be meditated upon according to the will of the guru (acarya) while arthi means that which results in action.

2) The word, bhavana-gamya will be solved as bhavana + gamya as well as bhavana+gamya. According to Bhavanagamaya it means attainable by meditation. Acording to Bhavanagamya it means 'she is unattainable by the path of action (i.e., karma marga) or it may mean of the nature of purification of the mind which is the result of right action.

3)bhavanabhih gamya

There are three types of Bhavana. She is attained by those Bhavanas.

4)There are three states of meditation; sakala, sakala-niskala and niskala. The first, sakala is the meditation from muladhara to ajnacakra. The second, sakala-niskala is from Indu (moon) to unmani and the third, niskala is in the form of meditation of mahabindu.

Lalita Sahasranama # 112

Bhavani

1) Bhuvan (mahadevam samsaram kamam va) anayati (=jiva-yati) iti

She who gives life to either SIva or Samsara or Kama

Bhava = Mahadeva or it may mean samsara or kama, i.e., God of love, viz., Cupid, she gives life to all these three.

2) Bhavam (= jivarnarupam jalam) anayati (=jivayati) iti

she is the giver of life to Bhava, as water form of Siva is called Bhava.

3) Bhavani also means the wife of Bhava. By grammatical rule 'Indravaruna', etc., here 'anuk' agama takes place and dipa also takes place in the sense of feminine gender. So it becomes Bhavani. Bhavani is said to be the presiding deity of one of the pithas, namely, Sthanesvara.

Lalita Sahasranama # 111

Bisatantutaniyasi

bisatantu vat taniyasi (=atisayena krsakrtih)

who is as slendr as the fiber of the lotus stalk.

Sri Bhaskaraya remarks that beginning with the name Kulamritaikarasika (no 90) to Bisatantutaniyasi (n0 111), a special tantric method of awakening the kundalini power is explained. This is further elucidated by him with a quotation from Vamakesavara tantra.

Lalita Sahasranama 110

Kundalini

1) Kundale asyah stah sa

She who has earrings

2) Kundalini santi asyah

she who has three and half loops

Kundalini - she resides in the muladhara in three and half coils, as light or as power and controls our body. Her form is like a coiled serpent. She is the life-giver.

Vagbhavabija is also known as kundalini. She is therefore identified with vagbhavabija.

Lalita Sahasranama # 109

Mahasaktih

1) Mahe (=utsave tatratya sivasakt samayogarupe asaktih (=tatparata) yasyah sa

She is eager for a great festival of Her union with Siva in the sahasrara.

2) Mahe (vahni tejasi) asaktih yasyah sa

she is devoted to tejas

3) Mahati a (samantat) saktih (=samyogo) yasyah sa

She who has great union on all sides.

Lalita Sahasranama # 108

Satcakroparisamsthita

Satcakranamupari samyak sthita

She is well seated above the six chakras.

These six chakras beginning from the rectum are muladhara, svadhistana, manupura,anahata, visuddhi, ajna. The goddess (kundalini) dwells above these six chakras in the sahasrara.

Lalita Sahasranama # 107

Tadillatasamarucih

tadit (=saudamini) eva lata taya sama rucih (=kantih) yasyah sa

Whose brilliance is equivalent to the brilliance of the creeper - like lightning.

Lalita Sahasranama # 106

Happy Pongal and Sankaranti!

Sudhasarabhivarsini

Sudhayah asarand abhivarsayati sa

She who showers a continuous shower of nectar.

From the moon of the pericarp of the thousand-petaled lotus, the ambrosia is continuously flowing and that is called nectar.

On a personal note: Nothing to do with nectar or a continuous shower of it...however, in life, there is this dilemma about continuing studies, to go on and get a PhD or not!

I have been mulling about it for awhile now and haven't found an answer and I was hoping with the advent of harvest season that I would have some guidance and still looking! Please Help!

Maybe she has guided...the nectar could be the need to acquire knowledge and that could me that she says, go on and apply! I will...amma....

Lalita Sahasranama # 105

Sahasrarambujaruda

Sahasra (samkhyaakah) arah (=dalani) yasya tadam buja-marudha

She who is mounted on the lotus having a thousand petals

Sahasrara is the lower part of the bramha-randhra.

Lalita Sahasranama # 104

Rudragranthivibhedini

She who perfectly disbands the rudragranthi

There are two knots in the anahata-cakra situated in the heart. This is called rudragranthi

IN anusthana the order is reverse. This is because according to the Pancamika Nyaya viz., Arthacca, etc the order of meaning (artha krama) is stronger than the order of repetition.

2) There are four divisions (khandas) in the Srividya mantra, viz., belonging to the fire, to the sun, to the moon and to the candra kala, otherwise called Vagbhava, Kamaraja, Sakti and Turiya respectively. Among these four, there are three knots called hrllekha (i.e., hrims) which are named respectively as Brahma, Visnu, and the rudragranthi. The kundalini breaks these knots and enters into these granthis.

The six cakras described in the above name signify the origin of the universe.

Lalita Sahasranama # 103

Ajnacakrantaralastha

ajnacakrasyantarale tistathi sa

She who dwells in the center of the ajnacakra

Ajnacakra has a lotus of two petals and it is situated between the two eyebrows (bromadyae). This is the place where the guru (who commands) resides; hence it is called Ajnacakra

or, a means - a little according to vrtti (angisadarthe) and jna means knowledge. A little knowledge is attained by one who controls that ajnacakra.

Lalita Sahasranama # 102

Visnugranthivibedini

visnugranthim visisya bhinatti sa

She who breaks through the visnugranthi completely.

visnugranthi = a knot situated above manipura cakra. Vi= completely and bheda = to break. Kundalini after passing through manipura breaks this knot completely (i.e., visnugranthi) and proceeds further. Lord Visnu is the controlling deity here. Just as Brahma is said to be the controller of brahmagranthi

Lalita Sahasranama # 101

Manipurantarudita

manipurasya antah udita

She appears in the manipura cakra

Manipura = one of the six cakras, it is situated in the navel. It has a ten petalled lotus. During the samaya puja, She (i.e., Sri Devi) is adorned with gems. Therefore this cakra is called manipura. She (i.e., kundalini) appears in manipura after breaking the knot, viz., brahmagranthi situated below the above mentioned cakra

Lalita Sahasranama # 100

Brahmagranthivibedini

brahmagranthim visesena bhinattisa

She who opens the brahmagranthi

Of the six cakras, each has two knots on both the ends. Brahmagranthi = granthi of the svadistana.

Lalita Sahasranama # 99

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

Lalita Sahasranama # 98

Samayacharathatpara

1) samayacare tatpara (=asakta)

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

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

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

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

Lalita Sahasranama # 97

Samayanthasta

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

She resides in the Samaya

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

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

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

Lalita Sahasranama # 96

Akula

na vidyate kulan yasyah sa

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

She is called so because she has no genealogy.

Lalita Sahasranama # 95

Kulayogini

Kule yogah asti asyah iti

One who is connected with the kula

The word kula is already explained in the above name; to that kula the goddess is connected.

According to tradition, the word kaula means worshipping the cakra imagined in other. She is also connected with the cakra which is to be worshipped.

Lalita Sahasranama # 94

Kaulini

kaulamasti asyah iti kaulini

She who belongs to kula.

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

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

Lalita Sahasranama # 93

Kulanthastha

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

She is residing in the middle of the kula

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

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

According to this interpretation, the word kula means scripture.

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