Wednesday, June 30, 2010

Lalita Sahasranama # 275

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

Tuesday, June 29, 2010

Lalita Sahasranama # 274


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.

Monday, June 28, 2010

Lalita Sahasranama # 273


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.

Sunday, June 27, 2010

Lalita Sahasranama # 272


sadasivat abhinna
She is not different from Sadasiva

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

Saturday, June 26, 2010

Lalita Sahasranama # 271


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.

Friday, June 25, 2010

Lalita Sahasranama # 270

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.

Thursday, June 24, 2010

Lalita Sahasranama # 269


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

Wednesday, June 23, 2010

Lalita Sahasranama # 268


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

Tuesday, June 22, 2010

Lalita Sahasranama # 267

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'.

Monday, June 21, 2010

Lalita Sahasranama # 266


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

Sunday, June 20, 2010

Lalita Sahasranama # 265


Brahma eva rupam yasyah sa.

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

Saturday, June 19, 2010

Lalita Sahasranama # 264


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.

Friday, June 18, 2010

Lalita Sahasranama # 263

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.

Thursday, June 17, 2010

Lalita Sahasranama # 262


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.

Wednesday, June 16, 2010

Lalita Sahasranama # 261


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.

Tuesday, June 15, 2010

Lalita Sahasranama # 260


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.

Monday, June 14, 2010

Lalita Sahasranama # 259


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.

Sunday, June 13, 2010

Lalita Sahasranama # 258


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

Saturday, June 12, 2010

Lalita Sahasranama # 257


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.

Friday, June 11, 2010

Lalita Sahasranama # 256


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.

Thursday, June 10, 2010

Lalita Sahasranama # 255


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.

Wednesday, June 9, 2010

Lalita Sahasranama # 254


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.

Tuesday, June 8, 2010

Lalita Sahasranama # 253


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.

Monday, June 7, 2010

Lalita Sahasranama # 252


parama (=utkrsta) anando svarupam yasyah sa

She who is the form of the highest bliss.

Sunday, June 6, 2010

Lalita Sahasranama # 251


Cit eva cinmayi

She who is composed of pure consciousness

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

Saturday, June 5, 2010

Lalita Sahasranama # 250

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

Friday, June 4, 2010

Lalita Sahasranama # 249

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.

Thursday, June 3, 2010

Lalita Sahasranama # 248


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

Wednesday, June 2, 2010

Lalita Sahasranama # 247


Padme iva nayane yasyah sa
She whose eyes are lotus-like

Tuesday, June 1, 2010

Lalita Sahasranama # 246


Parvatasya apatyam stri parvati

She is the daughter of mountain (Himalaya)