Lalita Sahasranama # 428

Pancakosantarasthita

1)pancakosanam antare (=madhye) sthita

She resides in the core of the five kosas (Sheaths)

These pancakosas are explained thus: Pancakapuja is an act of devotion in the worship of the Sriyantra. Therein five formulas are to be used and there are five deities. These formulas (i.e., mantras) are identical with deities. Hence they are pancakosas, viz., the Srividya taking bindu at center, Paramjyoti, Niskalasambhavi, Ajapa, and Matrka. Among these, except Srividya, the remaining four are worshiped individually and collectively in srsti-cakra, etc. The Srividya is in the center. Thus the Goddess is in the midst of these kosas.

2) pancanam annamayadinam kosanam antare (=madhye anandamaya kose abhedena) sthita.

She resides as (the anandamayakosa) the innermost kosa among the five kosas.

In our body, there are five sheaths - annamaya, pranamaya, manomaya, vijnanamaya, and anandamaya. She is called the fifth kosa anandamaya.

But according to Sankaracarya, anandamaya kosa is not Brahman nd it is enveloped by annamaya, etc. In that case the anandamaya is in the form of citsakti which is the body of Brahman, who is prakasa itself.

In view that Brahman is the support of the anandamaya (pucchabrahmapaksa) name would mean She is in the center of these five sheaths.

Lalita Sahasranama # 427

Ayi

1) O (Goddess)

Ayi is the nominative of address of the affectionate mother.

The word is used for sweet and tender invocations.

2) Ayi means fortunate one.

Lalita Sahasranama # 426

Tvam

The word tvam signifies the Goddess.

Lalita Sahasranama # 425

Tat

The word tat indicates revolution of mind. The Goddess revolves in the buddhi of all. Hence, She is referred to by the word tat.

Lalita Sahasranama # 424

Tattvasana

1) tattvani (=sivadiksityantani sattrimsat) eva asanam yasyah sa

Who is seated on the seat of 36 categories.

The categories are thirty-six beginning with Siva to earth. Asana is a posture called Yogapitha.

2) tattvani asyati (=ksipati) iti

She who throws (generates) the categories (from herself)

Lalita Sahasranama # 423

Dvijavrndanisevita

1) dvija vrndaih (=traivarnika samuhaih) nisevita (=upasya)

She is worshiped by the community of twice-born

SHe is worshiped because she is Sandhya

2) dvijah (paksinah iva jivah), tesam vrndena nitaram (=abhedena) sevita (=sambaddha)

Three names, Vyahrti, Sandhya, Dvijavrndanisevita (nos 421, 422,and 423) indicate three different states. The first state, viz., waking state is indicated by Vyahrti being operation of speech, Sandhya indicates dreaming state (svapnah) as it lies between the other two states. And dvija means birds and also like them , Jiva. As birds exhausted by flight fold their wings and rest in the nest, tired jivas exhausted quit waking and dreaming states and merge into the Supreme Brahman in the susupti.

Thus She is worshiped in all these three states.

Lalita Sahasranama # 422

Sandhya

1) samyak dhyayanti asyam

The period in which they meditate wholly on Her.

2) The word sandhya means the idea of non-separation of ourselves and that of caitanya which is in the sun.

3) Sandhya, according to Bhrd Smr, means: "She who is differentiated as Brahman, etc., the witness of action, radiant, the Sakti of Isvara is called by the wise Sandhya.

4) According to Madhava, the word sandhya means the deity who is to be worshiped at twilight.

5) Sandhya means mind-born daughter of Brahma

6) According to RnkP, ida, pingala and susumna are called Kali, Laksmi and Ekavira respectively. This the three twilights are identified with three Goddesses and the nadis

7) According to Dhaumya, a one year old girl is called Sandhya.

Lalita Sahasranama # 421

Vyahrtih

Vyahrti means utterance or invocation of. She is the form of Vyahrti ( a certain mantra)

Lalita Sahasranama # 420

Gayatri

1) she who is not different from gayatri. Gayatri is the meter consisting of twenty-four syllables.

2) She is of the form of Gayatri, i.e., cowherd's daughter who is the younger wife of Brahma.

3) The word gayatri means the mother of the Vedas. The Goddess is inseparable from Gayatri. Hence she is called Gayatri.

4) gayatam trayate sa

One who protects the singer

Lalita Sahasranama # 419

Jadatmika

jadam atma yasyah sa

She who as maya sakti appears as the solid world perceptible to us.

Lalita Sahasranama # 418

Jadasaktih

jada casau saktisca

Who is the power of the inanimate

Jadasaktih is a modifcation of maya which is correlative to creating power of animate world. Hence, the name denotes the creative energy.

Lalita Sahasranama # 417

Cetanarupa

cetana eva rupam yasyah sa

She is the nature of pure consciousness.

Holy Sankararanya explains it in his commentary called Vidyaratna as the Vimarsa form.

Lalita Sahasranama # 416

ciccaktih

cideva saktih

The power of consciousness.

This power of consciousness is capable of dispelling ignorance.

Lalita Sahasranama # 415

Manovacamagocara

1) manamsi vacasca=manovacah, tesam ca agocara (=avisayah)

She is beyond the reach of mind and speech

2) manasca vacaca = manovace te ca te ame (=apakve) manovacame, na manovacame = a manovacame tayoh agocara

Who can be grasped by mind and speech which are not unright (unripe)

Lalita Sahasranama # 414

Svaprakasa

1) svah (=atmabhinnah) prakasah yasyah sa

She is self-luminous.

2) susu apsu prakasah yasyah (sutaptaprakasa)

Who shines in pure (celestial) waters.

Lalita Sahasranama # 413

Aprameya

1) pramatum yogya prameya, prameya na bhavati iti aprameya

Who is immeasurable.

2) akaradyaih (=brahmavisnadibhih) prameya

According to this interpretation, letter a means Brahma, Visnu and Mahesa and prameya = to be known. Thus the name means 'one who is to be known by Brahma etc.'

3) apsu prameya (apprameya)

According to this interpretation, ap means 'water' and prameya, means 'abiding'. Hence the name means 'She is born in waters".

Lalita Sahasranama # 412

Sistapujita

sistaih pujita

She is worshiped by the wise. She is adorned by those who have controlled their senses and are faithful to the Vedic tradition.

Lalita Sahasranama # 411

Sistesta

1) sustani (=vihitakarmani)istani (=priyani) yasyah sa

She to whom the right conduct (laid down) in scriptures is dear.

2) Sistaih (=vihita karmabhih) ista (=pujita) i.e., worshipped by ordained ceremonies

3)sistah ista yasyah sa

The sistas (wise) are dear to Her.

4) sistaih (=sajjanaih) ista (=pujita)

Lalita Sahasranama # 410

Sivapara

1) Sivat para

She who is beyond Siva. Because Siva depends upon Sakti

2) sivah pare yasyah sa

For Her, Siva is the Highest state. She is fond of revealing Siva to Her devotees.

Lalita Sahasranama # 409

Sivapriya

1) sivasya priya

Beloved of Siva

2) sivah priyah yasyah sa

Siva is dear to her.

Lalita Sahasranama # 408

Sivamkari

1) (bhaktam) sivam eva karoti

She who makes (Her devotee) Siva himself.

Sivahood being the goal of the seeker of salvation, She leads the seeker to find it by removing ignorance.

2) sivam (=mangalam) karoti sa

She who causes all that is auspicious

Lalita Sahasranama # 407

Sivamurtih

1) Sivah eva nurthih (=svarupam) yasyah sa

She who is the form of Siva

There is no difference between Siva and Sakti

2) Sivah (=mangalamayi) murtih yasyah

Whose is the most beneficent form.

3) Siva (=moksah) eva rupam yasyah

Whose form is the salvation itself

Lalita Sahasranama # 406

Sivaradhya

1) Sivena aradhya

She is worshipped by Siva

2) She is the form of mantra of four kutas worshiped by Siva

Lalita Sahasranama # 405

Sivaduti

sivah dutah (=sandesaprapakah) yasyah sa

Whose messenger is Siva.

Sivaduti is also one of the 16 nityas. She is worshiped as Sivaduti in the Puskara shrine. Also there is a vidya (mantra) called Sivaduti. All these can be meant by the name 'Sivaduti'.

Lalita Sahasranama # 404

Bhaktahardatamobhedabanumadbhanusantatih

bhaktanam hrdi (=bhavanyani) tamamsi (ajnanani)= bhaktahardatamah, tesam bhede (=nasane) bhanumatah (=suryasya) bhanusantati eva ( = kirana parampara eva).

She is the effulgence of the sun which dispels the darkness of ignorance from the hearts of (Her) devotees.

She is the dazzling sun of knowledge. The darkness of the heart is the ignorance settled there.

Lalita Sahasranama # 403

Mahakamesanayanakumudahladakaumudi

1) mahanascasau kamesah ca iti mahakamesah, tasya nayane eva kumude, tayoh ahlade(=vikase sukhatisayakrt) kaumudi (=candrika iva) sa.

She who is the moonlight that blossoms the kumuda (lotus) of the eyes of Mahakamesa.

The word kaumudi may mean full moon of the month of Karttika.

2) kutsita mut yesam te kumudah (=vaisayikah), tesam asamantat hladah (=moksarupasukhatisayah) tasya kaumudi ( mahakamesam pratinayane kumudahlada kaumudi)

The Goddess illumines the pleasure which are enjoyed by sensuous person and which is generated by the leading of them to Lord Siva.

ku=inferior, mud = pleasure, Hence, according to this interpretation, the word kumuda means those who long for worldly pleasures. They are called inferior because their pleasures are mixed with pain.

Lalita Sahasranama # 402

Vidyavidyasvarupini

1) vidya (=svatmarupam jnanam) avidya= (caramavrttitupam jnanam)tadubhayaasvrupam asyah

She who assumes the form of Knowledge and ignorance

The word vidya means the knowledge of self and avidya means the knowledge in the form of last modification ( of duality, i.e., just before realization)

2) vidya (=caramvritti jnanam) avidya (=bhedabharanti-rupam jnanam) svah (=parabrahmatmakam jnanam) etat tryam rupam asyah

The word vidya means pure consciousness or the last psychosis in the jiva's state of bondage which gives final illumination; and avidya means the state of ignorance and bondage and also the confused knowledge of separateness. The word sva means knowledge belonging to Supreme Brahman. Rupa- these three are her forms

Lalita Sahasranama # 401

Vividhakara

vividhah akarah yasyah sa

She who has transformed Herself into various shapes.

These various forms are of Vaikrta, Prakrta, sarga and Kaumarasarga creations.

Lalita Sahasranama # 400

Vyapini

vyapnoti sa

The all -pervading one

She is called all - pervading because she is the transformation in the form of three prakrta sargas. Or vyapini means one who pervades the whole universe.

Lalita Sahasranama # 399

Vyaktavyaktsvarupini

1) vyakta avyaktam ceti svarupe asyah

She is of the form of the manifested and the unmanifested.

The word vyakta means the category mahat, as it was first manifested and also from its greatness. In avyakata, a means on all sides and vyakta means manifested, i.e.egoism. She is of both the forms, i.e., that of mahat and ahamkara

2) Vyakta is manifested and avyakta is unmanifested, i.e, She is both the subjects and not subject to the modifications of elements. Or Vyakta is sat and avyakta is asat

3) vyakta means perishable and avyakta means imperishable

4) vyaktavykatasvarupini samastivyastirupa va

According this interpretation, vyakta means individual and avyakta means collective forms.

5) Also, the word Vyakta denotes the twenty-three categories and avyakta, the supreme prakriti

6) The name also means she is manifested in those whose deeds are ripened and not manifested in those whose are bound by the noose of maya.