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.