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).