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.