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)